DEALINGS 
WITH THE INQUISITION: 




PAPAL ROME, 
HEE PRIESTS, AND HER JESUITS. 



LATE PRIOR AND VISITOR OF THE DOMINICAN ORDER, HEAD PROFESSOR OF 
THEOLOGY, AND VICAR OF THE MASTER OF THE SACRED 
APOSTOLIC PALACE, ETC. ETC. 



" Our soul is escaped as a bird out of the snare of the fowlers: 
the snare is broken and we are escaped." — Ps. cxxiv. 7. 

"It is time for thee, Lord, to work; for they have made 
void thy law."— Ps. cxix. 12G. 




WITH IMPORTANT DISCLOSURES. 



BY THE 



EE V. GIACINT0 ACHILLI, LXD. 



SECOND EDITION, ENLARGED. 



LONDON : 



ARTHUR HALL, VIRTUE & CO. 



25, PATERNOSTER ROW. 



1851. 




LONDON : 

R. CLAT, PRINTER, BREAD STREET HILL. 



PREFACE. 



The first edition of the ensuing pages having been 
disposed of very shortly after the publication of it, 
the Author has availed himself of the opportunity 
afforded him by a second being called for, to make 
several important additions, which will be found in 
the Appendix ; and to subject the whole to a minute 
and careful revision: nor can he send forth his work 
again before the Public, without expressing the heart- 
felt gratification it has given him to find the simple 
narrative, which has been written " for conscience 
sake," so generally appreciated in the very light in 
which he was most anxious for it to be viewed ; 



Yi PREFACE. 

viz. as the humble instrument of use in the cause of 
religious freedom and gospel truth ; a cause sacred 
in itself, and indissolubly connected with the moral 
and political prosperity and happiness of the whole 
family of the human race. 



DEALINGS 
WITH THE INQUISITION. 



CHAPTER I. 

MY REASONS FOR GIVING THE HISTORY OF MY IMPRISONMENT TO 
THE "WORLD. 

It was in the month of July, 1842, that I was released, by 
order of Pope Gregory, from my first imprisonment in the 
dungeons of the Inquisition. On this occasion, one of the 
Dominican monks who serve the office of Inquisitor, inquired 
of me, with a malicious look, whether I, also, intended, one 
day, to write an account of the Inquisition, as a well-known 
author had done before me, with respect to Spielberg, in his 
celebrated work, " Le mie prigioni." Perceiving at once the 
object of this deceitful interrogation, which was only to afford 
a pretext for renewing my incarceration, at the very moment 
when liberty was before me, I smiled at my interlocutor, and 
exclaimed, " How is it possible, Padre Inquisitore, you can 
imagine I can have any idea of vindicating myself, on account 
of the imprisonment I have undergone 1 ? No, be assured, 
whatever injustice you may have committed towards me, I 
shall attempt no vindication. You know full well that in 
this country there exists no tribunal higher than your own : 
even that of conscience is silent here, and prostrate before 
you. Should I make my complaint elsewhere, and appeal to 
the justice of another land, how could I hope, unknown and 
anfriended as I am, that my story would be listened to 1 

B 



2 



MY REASONS FOR GIVING 



Distrust is natural to man. One only Tribunal remains ; 
from that neither you nor I can escape ; and it is to that 
same Tribunal that I shall be able to summon the Pope and 
his Cardinals. Nay, setting aside the idea of my own appeal, 
they will be summoned there by the great Judge himself. I 
believe in the declaration of Scripture, ' We shall all appear 
at the judgment-seat of Christ.' And it is there, Padre Inqui- 
sitor e, that our cause will be tried, and the justice of your 
decrees adjudicated. Moreover, I shall not, at the present 
time, describe my imprisonment ; not because I have not 
sufficient materials, but because it shall not be said that I seek 
to avenge myself, in publishing to the world what you study 
to hide. This time I shall make it my business to write con- 
cerning my liberty, rather than my confinement. The latter, 
indeed, might gratify the merely inquisitive ; but the former 
will be a source of satisfaction to many kind hearts. If I 
speak of my imprisonment alone, I merely enjoy the advan- 
tage — perhaps a useless one — of engaging for awhile the ear 
of the public ] but if I treat of the liberty I have gained, 
Padre Inquisitore, the holy and the real liberty I have 
achieved, then indeed I may hope to see around me those 
generous spirits who, also escaped from their imprison- 
ment, flock to the true standard of liberty — to the word of 
God." 

At these words the Inquisitor appeared perplexed, and, 
abruptly remarked : "You say you shall not write an ac- 
count of your imprisonment this time ; have you then any 
idea of returning here 1 " 

" At any rate, you may rest assured, that should I ever 
again be shut up in the Inquisition, no consideration will then 
prevent me from giving a full account of all I may have seen 
or heard, as soon as I am released." 

u Oh ! another time you would not get away so easily." 

" I can readily imagine it. Indeed, I do not know how it 
has happened that I have got off so cheaply in the present 
instance, with only three months' confinement. But in case 



THE HISTORY OF MY IMPRISONMENT. 3 

you should lay hands on me again, would you then, Padre 
Inquisitore, permit me to give a short account of my treat- 
ment 1 " 

" Only let us see you back, and then it will be time enough 
to talk about it," replied the Inquisitor, with an air of spite^ 
ful derision, that sufficiently indicated what kind of treatment 
I might expect. 

Now, as it has happened that my return did take place, I 
feel myself authorized, and indeed called upon, to keep my 
word. The Inquisitor no doubt resolved that if I ever again 
fell into his power, I should not a second time escape ; and 
his purpose was very near being realized. Every precaution 
was taken to render my confinement more severe, and every 
means of escape provided against. And as it was imagined 
that the prisons of the Inquisition were less secure than those 
of the Castle of St. Angelo, I was speedily removed to that 
fortress. In fact, everything indicated a determination, on 
the part of the Church of Rome, to keep me in perpetual in- 
carceration ; so that I should altogether have despaired of 
ever knowing the blessing of liberty again, had my chance of 
obtaining it rested on the will of my enemies. Often, no 
doubt, the Inquisitors have said among themselves, " Ah ! 
this time our prisoner will have no opportunity to write his 
narrative." And I, on the other hand, kept repeating to 
myself, " This time I shall effect my escape, even better than 
the last : they trust in their gaolers, and in their doors of 
iron ; and I in that invisible hand which throws open the 
doors, and lays the gaolers asleep." 

They had apparently as much reason and probability on 
their side as I had on mine. Their prognostications, however, 
completely failed, while mine were realized ; a proof, at any 
rate, of the superior value of my principle, compared with 
their own. How often may they not have been tormented 
with the thought that I might possibly effect my escape ! And 
all the while I had no intention of the kind. I shall show, 
lereafter, how many offers of assistance were made, both to 



4 



MY REASONS FOR GIVING 



myself and to my friends, in case of my attempting flight, 
which they, as well as myself, had the resolution to refuse. In 
short, the Inquisitors were miserable, lest they should fail in 
their promise to retain me in their custody whenever they 
caught me again. Why should not I observe mine towards 
them 1 Since our first contest is decided, the performance of 
it naturally follows. 

But ought this to be my sole motive why I should give an 
account of my imprisonment 1 No, indeed, there are others 
of a better and a higher nature ; and the principal one of all 
arises from the reverence I feel for the truth, to my devotion 
for which my imprisonment bears testimony. 

The Church of Rome, which has become the church of 
Satan,* incessantly boasts itself as the sole Church of Christ, 
under the title of Catholic and Apostolic ; and, according to 
its old practice of lying, it has endeavoured to persuade the 
world that we, the people of Rome, are so penetrated with 
its doctrines, and so attached to its rites, that the denomi- 
nation "Roman" may be considered synonymous with that 
of " Papist." And in order that it may not belie itself, it has 
established a sacrilegious tribunal, wherein the Romans are 
taught that neither human reason nor divine authority ought 
to stand in their way of promoting its views ; and that, if 
they are but faithful to the system it has framed, all ima- 
ginable sins will be pardoned them ; nor will the means of 
leading a life of pleasure be withheld ; — but, on the contrary, 
if they express an opinion adverse to this priestly sect, every 
species of malediction will be showered upon their heads ; 
they will be imprisoned, persecuted, and even put to death ; 
their families consigned to want or exile, and their very names 
loaded with infamy and held in execration. 

An actual hell seems indeed to be at the command of this 

* I speak of the Church of the Pope and of the Cardinals, of the Priests, 
and of the Jesuits ; not of the few true believers to be found here and there, even 
in Pome, hidden from the eyes of the world, and who may truly be called "first- 
begotten children, whose names are written in heaven." 



THE HISTORY OF MY IMPRISONMENT. 



5 



Church, and it may be known by the name of the In- 
quisition. 

What direful evils have not been reported respecting this 
institution ! and few indeed of them have been overcharged. 
I do not intend here to repeat concerning it what may be 
found in various historical relations. The " History of the 
Spanish Inquisition," by Llorente, and the " Mysteries of the 
Inquisition," by Fareal, afford abundant information on the 
subject. But, without consulting history, so universal is the 
present detestation of the Inquisition, that its name alone is 
sufficient to excite in the minds of all rational beings a senti- 
ment of horror and repugnance, little inferior to what Chris- 
tians experience with respect to hell itself ; with this difference 
— that with the idea of hell, however terrible, is associated 
that of eternal justice, which punishes only sin ; while the In- 
quisition, based on extreme wickedness, strives to perse- 
cute virtue and to punish good actions. No one com- 
plains of the existence of hell ; not even the unhappy 
wretches who are confined there can impugn the justice of 
the eternal Legislator ; but every voice is lifted up against the 
Inquisition, and every unfortunate being who may be thrown 
into its dungeons will raise his cry against so detestable a 
tribunal. Let us suppose a soul released from the horrors of 
hell j such a one would doubtless abundantly praise the 
Divine mercy ; but should any one be freed from the Inqui- 
sition, even on the score of mercy, still he would complain 
of the injustice that had confined him there, though it 
were for a short time only, and would detest it ever after 
accordingly. 

The Inquisition is truly a hell invented by priests. To 
unmask and to destroy their infernal work is, therefore, the 
main object I have before me, in writing this account of my 
imprisonment. 

It has of late years been pretty generally believed that the 
Inquisition at Rome — thanks to the civilization of the age — 
had been altogether abolished, or at any rate so greatly 



6 



MY REASONS FOE GIVING 



deprived of power as to be merely employed in settling 
points of controversy, censuring books, or granting dispensa- 
tions : very few had any idea that it still exercised in the 
present day the power of imprisoning those among the 
Italians who, although they believed in the Bible, had no 
faith in the Council of Trent. Who would then ever have 
credited that under the pontificate of Pope Pius IX. and 
the constitution he had granted, there would have been found 
any vestige of it remaining 1 For my own part, I can truly 
aver, that having been absent seven years from Rome, I 
could not have believed it possible. How could the Chamber 
of Deputies and the Inquisition be compatible with each 
other 1 A Chamber of Priests alone could be expected to 
support so execrable a tribunal. 

Impressed with this idea, it was about the beginning of 
last year that I left London for Rome. I well knew that the 
Inquisition had existed in full vigour during the whole period 
of the pontificate of Pope Gregory ; but I naturally thought 
it was extinct under Pius IX. Indeed I felt quite persuaded 
that the Inquisitors, not only in Rome, but throughout the 
whole of the Papal States, had no longer any opportunity for 
the exercise of their abilities ; that the localities of the Holy 
Office, throughout all the States of Rome, were converted to 
other uses ; that all its prisons were thrown open ; that the 
immense host of secretaries, officers, clerks, familiars, of every 
description, who were its spies and agents, were altogether 
dismissed, and that its very name would no longer be known 
in Rome. 

On the 5th of February, 1849, the Constituent Assembly 
met at Rome ; on the evening of the 8th, it was solemnly 
decreed that the temporal power of the Pope should cease, in 
consequence of his flight from the city, and his desertion of 
his subjects ; and the new Government assumed the title of 
the Roman Republic. The day following, this decree was 
proclaimed from the Campidoglio, and in a moment the 
aspect of all things was changed. The Rome of the popes 



THE HISTORY OF MY IMPRISONMENT. 



7 



became the Rome of the people. The papal arms were torn 
down, ecclesiastical rights and privileges abolished, onerous 
taxes done away with — everything was altered. To the 
priests, no other possession remained than the Church ; 
and even of this the property was vested in the popular 
authorities. 

A fortnight after the new Government had been in power, 
it was arranged that the deputies, the triumvirate, the mili- 
tary, and the people, should assemble together, on the 
Sunday, in the Church of St. Peter, to offer up their solemn 
thanksgiving in a " Te Denm." I was myself present on the 
occasion, accompanied by some friends ; and we all of us, 
from our hearts, offered up our thanks to the Lord, for 
having delivered our country from the heavy yoke of the 
pontifical government ; and to my thanksgiving I added 
a prayer for the overthrow of the popish religion — the most 
pernicious and corrupt system of moral slavery that has ever 
been invented by the ingenuity of man. 

"Oh!" I exclaimed, "let us pray that the infamous 
government, which, for worldly ends, has violated everything 
that is most sacred — our religion — may never more be re- 
established. Let us supplicate that the idolatry of popery 
may be abolished, and that, from the present period, the 
worship of statues and pictures, expressly forbidden by God 
in the second commandment of the Decalogue, may be dis- 
continued, throughout the whole world. Let us pray that 
the ' mystery of abomination' may at length be taken away, 
and that to all the people may be discovered and made known 
' the man of sin,' the son of perdition, the adversary ; he who 
exalts himself above every one, and is called a divinity or 
god, who sits in the temple of God, as God, showing himself 
to all, and asserting that he is God. Let us pray that the 
holy name of Jesus Christ may be no longer profaned and 
blasphemed by a class of people who have unworthily 
usurped it, and, as it were, solely to abuse it. And let us 
pray that the holy Word, the Gospel of the Redeemer, be 



8 



MY REASONS FOR GIVING 



no longer persecuted in Rome, and incarcerated in the 
Inquisition." 

At these words my companions started. " Is it true then," 
said one of them, " that the Bible itself is persecuted by the 
Church of Eome, and that the followers of the sacred Evan- 
gelists are incarcerated in the Inquisition V — " By the 
way," exclaimed another, " can you tell me what has become 
of the Inquisition? Is it shut up V C( I imagine so," observed 
a third. "I should like to ascertain the fact," was the 
remark of the fourth. " Let us go to it," was the general 
cry • " let us go and see whether it be shut or open, and let 
us endeavour to penetrate into its recesses." 

The service being concluded, every one hastened to leave 
the church. We directed our steps towards the far-famed 
Holy Office, which is to the left of St. Peters, behind the 
colonnade. It was built by Pius V. about the middle of the 
sixteenth century, on account of the old building in the Via 
di Ripetta having been destroyed by fire, by the Romans, 
after the death of Paul IV. We had no difficulty in enter- 
ing • there were no guards to prevent us ; and we saw no one 
in our way. All was silent, but nothing was in disorder. 
" Oh ! there is nobody here," said one. " And yet," observed 
another, " the place does not appear to be abandoned. Let 
us knock at the door." " But, unquestionably," was the 
remark of all of us, " there can be no one there. Not the 
Inquisitors themselves would have the hardihood to attempt 
to carry on their proceedings under the present Government. 
A Republic and an Inquisition would indeed form a curious 
anomaly ! " 

We had not yet finished our disquisition on the absurdity 
and even the impossibility of such a coalition, when, aroused 
it should seem by the noise made by our party, a Dominican 
friar made his appearance at one of the doors. His counte- 
nance expressed doubt and apprehension, and his step was 
uncertain. He cast his eyes around, and as he saw that we 
were, for the most part, young men, he appeared greatly to 



THE HISTORY OF MY IMPRISONMENT. 



9 



doubt our prudence and moderation. Who knows what his 
sensations were at first seeing us ! With a faint voice he asked 
what we wanted ; and understanding that we were desirous 
to inspect the place, and more especially to visit the prisons 
of the Inquisition, he hesitated, drew back a few paces, and 
excused himself, saying that he had not the power to conduct 
us about, as he was only there with his superior. In fact, 
he was a lay-brother, and servant to the most reverend father, 
the Commissioner General of the Inquisition. 

I knew this friar very well, but he was not aware of my 
presence, as I did not at first address myself to him. 

" Frate mio" said I to him, " I do not wonder that you are 
afraid of us, since every thing must be an occasion of dread to 
those whose lives have been an incessant source of reproach 
to them. Nevertheless, I own I am surprised that up to the 
present hour, when the Government and the people have sung 
the Te Deum for the Roman Republic, you and your superior, 
with as many as surround him, should have the assurance to 
show yourselves in this place, if not to continue your former 
evil practices, at least to testify your readiness to do so. And 
tell me, my dear Dominican, for by this time you have 
sufficiently recognised me, do you not think I deserve to be 
called your friend, if I save you from the outrage to which 
you have rendered yourself liable this day 1 Neither I nor 
anybody else could answer for your life, if it were known 
that, through your means, the Inquisition still existed in 
Rome. Tell me without hesitation, who and how many are 
here." 

"All," replied he, "are here at present who were here 
originally. There are the same number of officials, and they 
occupy their usual quarters. The head commissioner is in 
yonder apartment, with his whole suite, and at this very 
moment they are at table." 

" Pray," demanded I, " are his companions with him 1 " 

" One is there ; the other is away." 

" Are the keepers of the prison here ?" 



10 



MY REASONS FOR GIVING 



" Yes, all three." 

" Then there are still prisoners % " 

At this interrogation the poor Dominican, who, among 
many bad, might be termed a good man, made no other 
reply than shrugging his shoulders, leaving me to guess his 
meaning. It was too evident that there were still prisoners 
remaining, and that the hateful tribunal still existed in full 
power ! 

My friends insisted on visiting the building : I dissuaded 
them, however, from attempting it, assuring them that no 
one of its inmates would open the doors to us, without our 
using a degree of violence which would be highly unbe- 
coming. The monk had already left us, and we descended 
the stairs we had previously mounted. The great gateway 
of entrance was no longer unoccupied : the porter was there 
with some other persons ; among them I recognised one of 
the gaolers, whom I well remembered, as he was the same 
that kept me in custody, in the year 1842. Two others also 
I knew, who were spies of the Inquisition. The gaoler was 
courteous enough in his way. 

" Good day, Signor, how fares it with you ? " 

" And how fares it with you ?" I returned. " Are you still 
gaolers of the Inquisition? Have they not yet dismissed 
you?" 

" No, we have not been dismissed, we are still in the exer- 
cise of our functions ; we are all paid as usual, and as long 
as that is the case, you know, we are bound to continue our 
service." 

" It is an evil employment : how is it that you are not 
ashamed to be found in it % Besides, it is a dangerous one 
now. The very name of the Inquisition is sufficient to com- 
promise any one, at the present juncture. Take my advice, 
my friend, and before you are turned out by force, depart of 
your own accord. Should the people be given to understand 
that the Inquisition still continues, that all its officials are 
still in this place, judges, commissioners, clerks, keepers, 



THE HISTORY OP MY IMPRISONMENT. 



11 



spies, and consequently dungeons and prisoners, I assure you, 
the building would soon be set fire to, and those consumed 
who belong to it." 

I have entered into this minute detail, to show that the 
Inquisition, as it existed in former times, still continued 
under Pius IX. ; and that when he took flight with his car- 
dinals, he left it on the same footing as usual. Indeed, I am 
not wrong in asserting that Pius IX. and the cardinals gave 
strict orders that no one belonging to the Inquisition should 
quit his post on pain of certain expulsion. A further proof 
of this is, that after our visit to the Inquisition all the in- 
mates remained at their post, until the Triumvirate sent to 
turn them out by force, and took possession of the place with 
all that it contained. 

It is a fact, then, that Popery is always the same ; bar- 
barous, as in the middle ages, in which it took its rise ; 
ferocious, as in the time of Gregory VII. ; increasing in 
cruelty more and more, as under Innocent III., Boniface 
VIII., Paul IV., Pius V. ; and stolid, as since the restoration 
in 1815 : always seeking to connect itself with kings, and to 
model its cabinet on the plan of that of Austria and of 
Russia. Popery always has the same spirit, and the same 
laws ; though, with respect to its habits and temper, it not 
unfrequently wears a mask. Thus, Pius IX. put on the 
show of liberality; but this pope, believed so liberal by 
many, was always secretly combined with the Jesuits and the 
Inquisition. 

It is, therefore, to unmask and to expose Popery, as it is at 
the present day, that I undertake the writing of this work ; 
that the world may know that in Rome, and in the Roman 
States, excepting during the five months of the Republic, the 
infamous and hateful Inquisition has always been in existence. 
The fact is, that Christianity suffers more now than in for- 
mer times, under this harsh slavery. Religion, being an 
affair between God and man, cannot be bound, limited, or 
prescribed, by human laws ; she must be free as thought 



12 



MY REASONS FOR GIVING 



itself. To this conclusion the civilization of the present day- 
has arrived; and all sound philosophy teaches, that what 
we wish for ourselves, we ought to allow to others. In mat- 
ters of religion, every one desires the enjoyment of the most 
complete liberty. None are more tenacious on this point 
than the priests of Rome themselves : they complained bit- 
terly when the Turkish Government, and that of the Czar, 
forbade them the performance of their rites, or the attempt 
to gain a proselyte. Do not they desire their liberty most 
ardently, in all those countries where the Greek Church is 
predominant ? What would they not say to the Genevese if 
they attempted, in their own city of Geneva, to subject the 
papist to any privation or restraint ? All the world knows 
how they swarmed to the British parliament, to obtain the 
famous emancipation. And even that was not enough for 
them : how incessantly have they not since presented them- 
selves before it, with fresh demands and renewed audacity ? 
The papists, throughout the whole of England and Scotland, 
desire to possess the liberty to talk, to write, to preach, and 
to assemble themselves together. In every quarter they 
desire to build churches ; and found colleges, schools, and 
houses, for the seclusion of men and of women. In this 
country are to be found priests of various orders ; and 
numerous companies of Jesuits have established themselves 
in different parts of the British dominions, whence they send 
forth their missionaries to every part of the habitable globe. 
All these desire to possess the most unrestrained liberty. 
And I by no means blame either those who seek or those who 
grant it. 

I maintain, nowever, that these very priests, who, in other 
countries, seek not only to be in entire freedom themselves, 
but even to rule arbitrarily over others, refuse, in their own, 
to grant the least liberty of thought to any one whosoever. 
The Roman clergy insist on their light to speak and to act in 
England, in Scotland, and in Ireland, in the same manner as 
they do in Rome ; but they do not allow either the English, 



THE HISTORY OP MY IMPRISONMENT. 



13 



the Scotch, or the Irish, to act as they please in the Papal 
States. It is known to every one how many new churches 
the Roman Catholic priests hare built in various places in 
this island, in addition to those they already possessed ; but 
to the English, on the other hand, in Rome, not even a single 
church is allowed ; and it was made a great favour that they 
were pennitted to assemble for Divine worship in a humble 
building beyond the gate of the Piazza del Popolo, outside of 
the walls of the city. 

So habituated are the Roman Catholic clergy to act in this 
manner, that the complaints and remonstrances of the whole 
world have no influence whatever upon them, either in 
changing their conduct, or in rendering them ashamed of it. 
So many years have they practised their iniquity, that they 
have lost the power of blushing • and such is the evil conse- 
quence of their habits, that they no longer feel the least 
pang of conscience, either at the continual neglect of 
then own duties, or their perpetual invasion of the rights of 
others. 

Viewing things in this light, no one, I may venture to 
hope, will blame me, if I speak out boldly of many things 
which have lately taken place. Doubtless I shall incur the 
severe censure of the Papal Court, which will rise up against 
me, and loudly pour forth its heaviest maledictions. Truly, 
instead of the furious outcries in which the partisans of the 
Pope have hitherto indulged, I would counsel them to endea- 
vour to answer me in a more worthy manner, and with the 
same pacific spirit by which I shall be guided in my writing. 
As to their clamour and then upbraidings, nay, even their 
slanders, they will excite in me no more fear than my impri- 
sonment occasioned me ; neither will any extent of abuse they 
may try to cast upon me, remove from then own heads the 
disgrace of the accusations I shall bring against them, and 
the truth of which I challenge them to disprove. I shall 
call things by their proper names, and shall distinguish 
persons according to their actual merits, or otherwise ; 



14 



MY REASONS FOR GIVING 



but, that no one may conclude that I am instigated by a 
spirit of vindictiveness, or a desire to injure the reputation of 
those at present belonging to the Court of Rome, I shall be 
careful to speak of individuals as little as possible ; for as no 
base motive inspires my pen, so I do abhor, above all things, 
to defile my paper with unworthy matter. 

In treating of any subject of a dishonourable nature, I shall 
spare the names of some who may be connected with it, and 
endeavour to act with charity towards those who are yet 
living. Nevertheless, I propose in these pages to give a warn- 
ing for the time to come ; I shall unfold in them the iniquity 
of the present day, in order that they may serve as a lesson 
for the future. It will however be necessary, occasionally, 
to state openly through whose fault such things as I may 
relate were effected. I should be sorry for it to be thought that 
I undertook this work to gratify any bad feeling • my sole 
motive has been to make the truth evident, that all may ap- 
prehend it. It was for hearing and speaking the truth, that 
I incurred the hatred of the papal Court. It was for the 
truth's sake, that I hesitated at no sacrifice it required from 
me ; and it is for the truth, and for that alone, that I lay the 
present narrative before the public. 

It is of little importance what outcry may be raised against 
me. Abuse is the only reply that has hitherto been offered 
me ; but I disregard it and return it not. If any one writes 
in opposition to me, all that I ask is a fair opportunity of re- 
plying to him ; I know my own fallibility to be great, and I 
have always hitherto been disposed to acknowledge an error, 
when it has been pointed out to me by candour and common 
sense. I refer principally to matters of religion. If any one 
opines that my language is not consonant with Scripture, I 
should desire that I might be called upon to explain it ; be- 
cause as I write to elicit the truth, whoever corrects in me 
an error, also promotes the same object. And this is my 
rule of conduct with respect to others. The time is now ar- 
rived for the full development of the truth ; mankind, wearied 



THE HISTOEY OF MY IMPRISONMENT. 



15 



of being so long enchained;, by the opinions of others, in the 
darkness of error, now make the most strenuous efforts to 
free themselves from their mental bonds. It is a struggle 
between the oppressors and the oppressed. Those who con- 
tinue to advocate the right of oppressing, will be hated by 
society, as well as those who desire to preserve the privilege 
of lying. Falsehood is no longer a venial offence ; it is a se- 
rious crime, and when resorted to by persons in authority, it 
is always for the purpose of oppression. The motto of the 
present age is Liberty and Truth. 



CHAPTER IT. 



OF THE SUBJECTS TREATED UPON IN THIS NARRATIVE. 

The title of this work has reference chiefly to rny six months' 
imprisonment in the Inquisition, at Rome j consequently, it- 
will principally treat of the Roman Inquisition, both as it exists 
at present, and as it existed in the more flourishing times of 
the Roman Court. 

Is the Inquisition of the nineteenth century, as it existed 
under Gregory XYL, and as it now exists under Pius IX., 
the same as the Inquisition of the sixteenth century, under 
Paul IY. and Pius Y. 1 This is the important question which 
every one asks, and to which it is fitting that I should 
reply. 

How, it will be next demanded, is it that the Inquisition, 
which for three centuries has waged war against civilization 
in all countries where popery has flourished, — how is it that 
it has existed so long, loaded as it has always been by the 
protests, the complaints, the threats, and the execrations of 
all people 1 To this question, also, I shall reply. 

What advantage, it may then be asked, has popery 
actually derived from the Inquisition, on account of which it 
has incurred so much odium on all sides 1 This is a fair sub- 
ject of inquiry, and I shall lend my hand thereto, and state 
my views thereupon. But at the very outset we shall have 
to pause in amazement at the incongruous spectacle presented 
to our contemplation in French and Austrian soldiers march- 
ing side by side with the Jesuits, and becoming the tools of 
this same institution. 



OF THE SUBJECTS TREATED, ETC. 17 

Let all those who have not hitherto sufficiently observed 
these things, during the progress of the late events, observe 
them now ; note them well, and learn to draw a right infe- 
rence from them. It is for us to transmit to posterity the 
record of what has passed in our own times. Why should we 
refrain from speaking of it 1 Through fear of offending the 
two powers who have, in the affairs of Home, so basely 
granted their aid to support the despotism of the pope 1 I 
am not accustomed to disguise my sentiments. I call him 
base, who commits a base action, were he my own brother. 

That Austria and France have dishonoured themselves, in 
lending their services to the pope, in the bombardment of the 
three principal cities in his dominions, in order to bring them 
back to the rule of the Jesuits and the Inquisition, is a feet 
that admits of no question. The people of these two coun- 
tries may seek to excuse themselves, by throwing the blame 
on their respective governments ; but I am of opinion that 
the army, however employed by the government, represents 
the nation, more especially in the case of a Eepublic. I shall 
offer, therefore, a few observations on this subject, which may 
serve to elucidate more problems than one. Such as, Whe- 
ther the papacy be a religious or a political system ? Whe- 
ther the papacy can reform itself, now that it is reduced to 
extremities ? Whether the overthrow of papacy would in- 
jure the cause of real religion in Italy 1 And here we shall 
have to define what papacy really is, and in what respect it 
differs from pure and primitive Christianity. We shall also 
give a brief statement of the doctrines of the Church of Rome, 
its conduct as respects the Holy Bible, and the reasons that 
have influenced the popes to prohibit the reading of that in- 
estimable treasure. This will bring us to consider, whether it 
be possible for a system of nominal Christianity to exist, in an 
enlightened age like the present, contrary to the institution of 
Christ himself, and to the doctrines of His Apostles 1 Whe- 
ther the Italians, especially those of Rome and the Roman 
States, can be compelled to maintain such a sytsem, in oppo- 

c 



18 



OF THE SUBJECTS TEEATED UPON 



sition to the convictions of their own judgment; and whe- 
ther the civilized nations of Europe could, in the present day, 
calmly look on upon a religious persecution ? Whether 
liberty in matters of religion ought to be confined to mere 
liberty of thought, or whether it should not extend to liberty 
of speech, and forms of worship ? Whether, while all other 
nations seek this liberty for themselves, to the Romans alone 
every reasonable demand for it should be invariably refused 1 

All these points will be fully treated of in the present 
work ; and no degree of discussion or opposition that it may . 
draw forth will be unacceptable or displeasing to its author ; 
for in disquisitions like those which I propose, it is desirable 
that eveiy voice should be heard. Should my arguments or 
my representations be contradicted ? So much the better : 
the public will decide which is in the right. I have no objec- 
tion to be attacked, or even to be overcome, should it be 
fairly shown that I am in the wrong. When I throw down 
the gauntlet I desire it should be taken up, and I am pleased 
when I meet with a resolute antagonist. Should I declare, 
for example, that the popes and their adherents have been 
guilty of uttering falsehood, I must prove it, or I am myself 
the culprit. But should I establish the truth of my asser- 
tion, I have then a right to demand that the popes and their 
adherents should be stigmatized as false, accordingly. 

Am I to be told that a pope is not to be censured because 
he is infallible, or in other words, because he is pope ? If the 
fact of his falsity be established, is he to be held guiltless 
through reverence to the imaginary keys of St. Peter 1 And 
with respect to these keys, what is to be understood by them ? 
Are they really given to the popes 1 and how, and for what 
purpose? Well may it be said that one question leads to 
another. Suppose I happen to have no more respect for the 
popes than they have shown, and still show, towards those 
whom they call heretics ; I shall feel myself at liberty to tell 
the whole world what my opinion of them is, and why I am 
led to entertain it. On all other matters I make it a sacred 



IN THIS NARRATIVE. 



10 



rule to explain my views "with all possible clearness, and on 
every occasion to tell the entire truth. Why then am I to 
conceal or palliate it in this ? How many have failed in their 
object in consequence of concealing a part of the truth ; how 
many others, through declaring it little by little, have had 
their lives sacrificed before they had concluded ! No such 
temporising will be mine ; I am resolved to declare it entirely, 
at once, and without reserve or disguise, whatever may be the 
result. It is a great and holy cause which I have undertaken 
to advocate, and one in which I have already learned to suffer 
without a murmur. And what could my enemies inflict upon 
me worse than they have done already 1 I verily believe they 
indulge the hope of getting me a third time into the Inquisi- 
tion. Should it be realized, my life would unquestionably 
be forfeited to then revenge. But shall I be terrified at the 
thought 1 Assuredly not ; fear has never yet been allowed to 
take root in my breast. Should I again fall into then hands, 
let them do with me as they think fit. In the mean while 
they cannot, at any rate at present, prevent me from doing 
what best pleases myself ; that is to say, what my duty calls 
upon me to do ; what my most sacred obligation as a minister 
of the religion of Christ demands of me. I shall declare the 
truth to the world ; before God, and in the face of man I 
shall make it known : and at the present juncture are there 
not thousands, nay millions, disposed to listen to it ? 

Now since it is an incontrovertible fact that I was im- 
prisoned in the Inquisition from July 29, 1849, to January 
19, 1850, on this topic I shall also write and disclose every 
particular connected with it. Six months of close imprison- 
ment, under the most barbarous of tribunals, without any 
sufficient cause, is not a circumstance to be lightly passed 
over ; neither ought I to be silent with respect to the cruelties 
and injustice to which any one, however innocent, may be 
subjected under its tyranny. 

The story of my imprisonment presents a new feature in 
the annals of the Inquisition. Secure of their privilege, 



20 



OP THE SUBJECTS TREATED UPON 



satisfied with the possession of their prey, which they were 
persuaded no earthly power could force them to surrender, 
they delayed my condemnation, partly because the tribunal 
was not yet entirely re-organized, owing to the absence of the 
Pope and the Cardinals, and partly because — in consequence 
of the fact of my imprisonment being well known, and many 
persons of high consideration having declared themselves 
interested in my favour — they feared their designs might be 
frustrated, were it made public that I had received my final 
sentence. Their only course, therefore, was to condemn me 
to suffer in secret. But hundreds were continually inquiring 
as to my fate, and it would therefore have been highly im- 
politic, in the priestly party, to afford any opportunity for 
commenting upon it. 

In cases of this kind the principal object of the subtle 
Inquisitors is to gain time ; and in the mean while to spread 
abroad vague and uncertain reports, relating to further ac- 
cusations than those originally alleged, in order to distract 
the attention and confuse the minds of the friends of the 
party accused. And this measure was speedily adopted with 
regard to myself. A report was circulated that I had been 
guilty of other crimes than those for which I was placed in 
the Inquisition. We shall soon see what these crimes were, 
and how quickly they vanished away. The fact was, that 
I was detained captive in order to grace the triumphal car of 
Pio Nono, on his return to Rome. I was expected to ac- 
knowledge, once more, the sovereign and the pontiff, in him 
whose temporal supremacy and spiritual infallibility I had 
alike denied. I was to humble myself before him, confess 
my guilt, abjure my present creed, implore forgiveness; and 
then, after many supplications for mercy, I might, if really 
repentant, hope to be permitted to vegetate, during the re- 
mainder of my days, in nominal freedom and positive bondage. 

Such probably were the intentions of my persecutors, which 
were in a single moment rendered vain and hopeless by my 
quietly withdrawing myself from their protection, when they 



IN THIS NARRATIVE. 



21 



least expected it. It will be well that I should explain the 
system usually observed by the Inquisitors, and show their 
manner of calculating, which, except in the present instance, 
has perhaps been hitherto infallible. A prisoner to escape 
from the Inquisition, without being retaken ! escape too from 
the Castle, in which he was placed for greater security ! — was 
ever such a thing heard of? Certainly this was a triumph for 
the nineteenth century of which the sixteenth could not 
boast. I shall treat then concerning my escape ; not only of 
the fact itself, but of the causes that rendered it possible to 
be effected. I shall show the motives that induced the French 
to restore me to liberty ; and the manner in which they 
granted what I had full right to demand at their hands. 

A few pages will be given to the transactions of the French 
with regard to myself, which I shall accurately detail, in 
order that no future historian may deceive the world by a 
false account. 

But before my departure from the Inquisition, there are 
two circumstances on which I shall dwell more at large, under 
the impression that those persons for whom I chiefly write, 
will be greatly interested in a minute account of all that took 
place on those occasions. I refer to my examination before 
the Judge of the Inquisition, and my conference with the 
Theologian of the same establishment, who was sent to en- 
deavour by his arguments to bring me back to the Church of 
Eome. How such an idea ever got into their heads I cannot 
imagine. They knew that I had abjured their system in 
consequence of a thorough conviction of its falsity. They 
knew that for ten years I had studied the subject night and 
day. They were not ignorant that such attempts had been 
made before, and that they had always proved unsuccessful. 
Papal Rome had had to lament the defeat of many of her 
champions, who had leagued together to overcome me. 

I was greatly surprised to see this Theologian, and still 
more so to hear that he had been sent by the Cardinal Vicar, 
by order of the Pope. Our conference, then, which took place 



OF THE SUBJECTS TREATED UPON 



privately, in a comer of the rich saloon of Julio Romano, in 
the Castle of St. Angelo, is now destined to become public, and 
I shall with great satisfaction undertake the office of making it 
so, in order that not only all that passed between us may be 
known, but that the manner of it may also be understood.* 

The Romish priests always expect that persons placed in 
the Inquisition will lose courage, and become unable to exert 
any strength of mind. And this persuasion they naturally 
indulge in, from the established fact, that the major part of 
those who are incarcerated within its walls do become en- 
feebled, even to wasting away, and begin to implore com- 
passion. But they do not call to mind how many others are 
to be found in the annals of the same Inquisition, who have 
displayed the most heroic fortitude, have resisted all the vain 
arguments of their fallen and corrupt Church ; and, full of 
zeal, have opposed the truths of the Bible to their decrees, 
the Gospel to tradition, the true Word of God to the vain 
conceits of men. 

My imprisonment was also intended to deprive me of the 
benefit of any communication with my friends. Such were 
the orders issued from the first, and they continued in full 
force throughout the whole period of my confinement ; the 
gaolers were threatened with punishment if they allowed the 
least communication with me whatever. Nevertheless, though 
how it happened I cannot tell, I certainly was visited by 
many. Meanwhile, I enjoyed full liberty of mind, and was 
too sensible of the importance of my mission to rest from the 
work of God. Within those walls I not only served as a 
witness of the Truth, I was also an expounder of it. With 
my Bible in hand, I discoursed of religion to all who came 
into my presence ; satisfied, each time, that I was exalting 
the name of Christ, in casting down that of the Pope ; and 
th at I was building up again the pure religion of our fathers, 
on the ruins of the superstitions introduced by the priests. 

* A complete account of my conference with Dr. Theiner will form the subject 
of a future work. 



IX THIS NAEKATIVE. 



23 



I was full of faith in the declaration of the Lord that Baby- 
lon should be destroyed, that a voice should cry : " Come 
out of her, my people, that ye be not partakers of her sins, 
and that ye receive not of her plagues." * 

This voice, I repeated to myself, shall be mine ; I will 
execute the command of the Eternal Judge, I will warn my 
brethren. Yes, I will warn them in the name of God, and in 
the power of Christ, to take vengeance on this shameless harlot. 

" Reward her even as she has rewarded you, and double 
unto her double, according to her works : in the cup which 
she hath filled, fill to her double. How much she hath 
glorified herself, and lived deliciously, so much torment and 
sorrow give her ; for she saith in her heart, I sit a queen, and 
am no widow, and shall see no sorrow. Therefore shall her 
plagues come in one day ; death, and mourning, and famine ; 
and she shall be utterly burned with fire : for strong is the 
Lord God who judgeth her. And the kings of the earth, who 
have committed fornication and lived deliciously with her, 
shall bewail her, and lament for her." f 

In this manner I communed with myself, and thus I made 
known my sentiments to others. Neither did my opinions 
remain confined within the walls of my prison ; frequently 
they made their way abroad, without being conveyed by any 
messenger from myself ; nor was I permitted to approach any 
stranger from without. I mention this lest any one should 
be compromised, among those who are at present under the 
clutches of that barbarous tribunal. 

May what I have to relate tend to the glory of God, and 
to the welfare of souls ; and may it lead to the shame and 
dishonour of those instruments of wickedness, whose business 
it is to do the work of Satan. Those who do not blush at 
their evil deeds will have to endure the disgrace of hearing 
themselves spoken of with reproach ; and perhaps on this 
account alone they may be induced to desist from the com- 
mission of further offence. I do not altogether despair of 
* Rev. xviii. 4?. f Rev. xviii. 6 — 9. 



24: 



SUBJECTS TREATED UPON*. 



producing some salutary effect in them, through the means 
of this publication : if nothing further, it will at least strike 
their minds, enter into their hearts, and may possibly, as I 
sincerely desire, lead them back to a state of moral health. 

My story will be told with simplicity, and my observations 
given with freedom. My chief care will be to give no just 
cause for reproach. If many, as will probably be the case, 
differ from me, it will give me little concern. If they should 
be my friends, I shall request them to specify their objections 
— I might, perhaps, sometimes profit by them. At any rate 
I deem it expedient to open my whole mind to my readers, 
and to disclose, in all sincerity, what I believe in matters of 
religion • in order that no one may be mistaken in me, and 
that with regard to the tendency of my mind and operations 
there may not be two opinions. So that, should my name sur- 
vive the tomb, posterity may know that it was I who preached 
religious reformation to my native country. 

If I had published this declaration before I fell a second 
time into the hands of the Roman Inquisition, I should have 
been spared the trouble of making so many explanations to the 
Pope and the Cardinals, with respect to my change of opinions. 
They would then have had a more clear and definite idea of 
what existed in the interior of my mind, and would not have 
deceived themselves with the hope that I was not so attached 
to the truth as to resist their artifices as firmly as, through 
the grace of God, I was enabled to do. And they would then 
necessarily have had a less confident hope that, through their 
instigations, that return which St. Peter speaks of in his 
Second Epistle (chap. ii. ver. 22,) might have taken place ; 
a return, which the Theologians of the Inquisition would have 
denominated a wonderful one, to the arms of the Holy Mother, 
the Church of Rome. 



CHAPTER III. 



MY CREED. 

The first time that I was laid hold of by the Inquisition, 
I blamed myself for not disclosing more fully what my belief 
was at that period. Already for several years, I had received 
the doctrines of the Bible : I had become a theologian of the 
true primitive Church. I cannot, however, say that as yet 
I was a firm believer, since I had not abiding in me the spirit 
of the Gospel of Christ; which is neither the fruit of our 
reading, nor the work of our own intellect, but is given us 
immediately from God. I was a Christian in mind, but not 
in heart. If Christianity, as some suppose, were a mere 
opinion, a belief, it would suffice, in order to become a 
Christian, to admit the truth of the Scriptures. The absurdity 
of which is manifest, from the consideration that, in this case, 
the first Christian would have been no other than the devil, 
since he was the first to acknowledge the truth of Christianity. 
I understood and acknowledged the truth, although I was 
not yet fully actuated by it ; I possessed the understanding 
of faith, but not faith itself; I could instruct others in its 
precepts, but was not myself capable of obeying them. This, 
I apprehend, was a state necessary for me to undergo, pre- 
paratory to the great change — as the state of the chrysalis is 
essential to the production of the butterfly. I stood midway 
between the old and the new man : the old man was already 
buried, but the new man had not yet come to life. 

What, then, would have been my profession of faith, at 
this period 1 That of a theologian, who draws his arguments 



26 



MY CEEED. 



from the Bible ; that of a man who, aware not only of the 
errors of others, but of his own also, renounces, condemns, and 
endeavours to get rid of them, by every possible means. This 
profession of faith I had not yet publicly avowed, but in 
many ways it might have been surmised ; and putting 
together the various opinions I had already made known, it 
was not difficult to form a pretty correct idea as to the whole 
of my religious persuasions. I by no means wanted the 
courage — I wanted only a fitting opportunity to declare 
myself. 

Every action, to be well performed, ought to be done in its 
proper time and place. The true reason, therefore, why I had 
not avowed my full sentiments was, that a fitting opportunity 
had not yet presented itself. 

But Rome was not ignorant of my real opinions. Sur- 
rounded as I was with spies, although leading a private life 
in Naples, separated from the Dominicans, apart from society, 
and buried among my books, the Papal Court still found no 
difficulty in becoming acquainted with my state of mind, and 
was displeased thereat ; and since there appeared but little 
hope that I should retrace my steps, it would have been very 
glad had I, at that time, come so far forward as to afford 
a pretence for my apprehension. 

The Inquisition, ever since the year 1833, had been en- 
deavouring, by means of its emissaries, to discover in my 
conduct some ground for accusation. But either through 
want of ability, or from not being so malicious as it required, 
they brought nothing against me that the Holy Office could 
take hold of. Their accusations, as far as I could learn,' 
were vague, uncertain, and frequently contradictory. Among 
my accusers were two cardinals. One of them stated that 
during all the time I had lived with him, (I think it was 
during Lent, in 1835,) although he had studied my character 
with great attention, he never could make me out satis- 
factorily ; that he had listened to above forty of my sermons, 
and never found in them a single expression to which he 



MY CREED. 



27 



Could object ; — but that in my private conversation he had 
often detected much bitterness against the (Court of Rome, 
and, in many points, direct opposition to the Council of 
Trent ; and that, although not himself altogether a disciple 
of Bellarmine, he felt shocked at the severity of my attacks 
upon that celebrated writer : neither, he continued, did I 
spare the other two historians and annalists of the Church 
of Rome, Orsi and Baronio ; that I spoke highly of Fra Paolo 
Sarpi to Cardinal Pallavicino; that I ridiculed' the sanctity 
of Gregory VIL, and went so far as to say that it would be 
well to take the opinion of the Countess Matilda on that 
point. The other cardinal who accused me, expressed him- 
self as follows : — 

" I have nothing to say against Father Achilli myself, but 
my vicar has told me that he is unstable in his faith. I think 
him a dangerous character : it would be best to make a friend 
of him, by kind treatment. I see no middle path ; we 
must either make him a bishop, or shut him up in the 
Inquisition." 

This worthy cardinal was generally considered to be rather 
deficient in judgment. I am of a contrary opinion. Indeed, 
when I read his letter, among other documents respecting my 
cause in the Inquisition, I judged him to be more crafty than 
many of his brethren.* 

Among other accusations brought against me, there was 
one written by two Dominicans, who had formerly been my 
pupils in theology ; and these friars deposed that I mani- 
fested a continual spirit of opposition to many of the doctrines 
of the Church of Rome, and that they -entertained but little 
doubt that I should shortly renounce it altogether, — which, 
indeed, I had already done. I was also accused, by them, of 

* On one occasion I was left alone by the Inquisitor, above an hour, in one of 
the apartments of the Holy Office, while he was preparing my process. He had 
left on the table a bundle of papers, containing the correspondence of the Inquisi- 
tion with its agents, and from which my accusations were drawn : I therefore 
deemed myself at full liberty to peruse these documents, and obtained from them 
much important matter, relating to my own affairs. 



28 



MY CREED. 



paying no respect to authority. Another Dominican asserted 
that I did not believe in the power of the keys to absolve the 
penitent ; and that I explained in a perfectly new manner 
the words of Christ addressed to Peter : " And I will give 
unto thee the keys of the kingdom of heaven," &c. }* that my 
explanation, he continued, was as follows : — " I will give 
unto thee," signifies a promise that Jesus Christ makes to 
Peter, and not a power which he confers upon him, as the 
Church of Borne asserts. " The keys" signify knowledge, 
whereby we unlock and arrive at the mysteries of science, &c. 
" Of the kingdom of heaven," signifies of my church upon 
earth; on which account we say in our prayers, " Thy king- 
dom come." Thus, " I will give unto thee the keys of the 
kingdom of heaven," means, I promise to give unto thee the 
knowledge of my church ; that is to say, to place thee 
within it, to give thee fully to understand its principles and 
its doctrines, and the spirit with which it is animated. That 
the following passage, " Whatsoever thou shalt bind on earth 
shall be bound in heaven ; and whatsoever thou shalt loose 
on earth shall be loosed in heaven," is to be interpreted by 
another, " Whatsoever ye shall bind on earth shall be bound 
in heaven ; and whatsoever ye shall loose on earth shall be 
loosed in heaven." t And this, again, by the following, 
" Whosesoever sins ye remit, they are remitted unto them ; 
and whosesoever sins ye retain, they are retained." % "Ye" — 
it being no longer said to Peter alone, but to all the apostles ; 
yea, to all the disciples also, which includes all believers. 
Wherefore St. Augustine exclaims, "What is said to St. Peter 
is said to all : " Quod dictum est Petro dictum est omnibus. To 
you believers, what ye bind shall be securely bound, and what 
ye loose shall be entirely loosed. 

This interpretation had given such great uneasiness to the 
poor friar, that he found it necessary to disburthen his con- 
science, by relating the whole to the Inquisitors. I do not 
recollect on what occasion, or in what place, I told him all 

* Matt. xvi. 19. f Matt, xviii. 18. + John xx. 23, 



MY CREED. 



29 



this : it is, however, perfectly true ; and I imagine, in his 
own mind, the friar did not disagree with me ; though he 
found it extremely difficult to reconcile it with the tenets of 
the Church of Rome, which preach that Jesus Christ, in these 
words, confers upon Peter, and upon him alone, the authority 
of the keys ; by which is to be understood the power of 
excommunication, and of absolution, to whomsoever he thinks 
proper, and for whatever cause he may judge expedient; and 
that this power is still possessed by the heirs of St. Peter, 
the popes of Rome. 

My opinions on these heads were extremely unpalatable to 
the Church of Rome ; and the more so from the consequences 
that might attach to them. Other accusations were also 
preferred against me, with reference to the famous dogma of 
Transubstantiation. It was asserted that I did not appear to 
believe in the literal sense of the words of Christ, respecting 
the bread and wine of the Last Supper. 

All this, however, was very imperfectly related by my 
accuser, so that I think no great effect was produced by his 
disclosures on the minds of the reverend Inquisitors. 

Much clearer was the account of a poor nun, written, as 
she set forth, at the instigation of her confessor. With great 
simplicity, she related a conversation she had held with me 
in the confessional, respecting the two sacraments, which 
entirely occupied the spiritual thoughts of this poor sister, 
Confession, and the Holy Supper. With respect to the first, 
she stated, that of all the confessors she had ever heard of, 
I had the most strange and singular method. I would listen, 
she said, with the greatest patience, to the disclosure, not only 
of her sins, but of her thoughts and feelings as well • in 
short, of all her deficiencies ; and that I was very earnest in 
directing her conscience with respect to what she ought to do, 
according to the dictates of the Spirit ; but that when we 
were arrived at that point when I ought to have given 
her absolution, I invariably turned my back, saying that 
it belonged to God alone to give absolution for sins committed 



30 



MY CREED. 



against himself; that we can only absolve each other for 
the offences we may have mutually committed against each 
other; and that the priest and the bishop can, in the name of 
the church, absolve such sins as are committed against the 
church, but nothing further. 

" One day, I said to him," added the nun, " ' I believe 
that Confession, as the church teaches, is a sacrament insti- 
tuted by Christ for the remission of all sins whatsoever. Is 
it not so 1 ' — 1 1 think not,' replied he, ' because I do not find 
any passage in the Holy Scriptures where the institution of 
this sacrament is spoken of 

" ' And the injunction of St. James,' I said, ' " Confess your 
sins to one another 1 " ' 

" ' They are of the same signification as those that follow, 
" and pray one for another." Do you imagine that only nuns 
and monks are to pray for the remainder of mankind'? 
" Confess your sins to one another," signifies that it is your 
duty to confess to me the sins you have committed against 
me ; and I, on the other hand, will do as much towards you, 
if ever I should offend you.' 

" ' Then it is unnecessary that I should reveal to a con- 
fessor the sins I may have committed against the laws of 
God?' 

" ' Not only unnecessary, but the practice is pernicious, if 
you believe that the confessor can, on the part of God, pardon 
you. We read that this power is granted by God to his 
Christ, who says, " But, that ye may know that the Son of 
man hath power on earth to forgive sins," &c. God can 
delegate to another, in an extraordinary mission, authority to 
announce to others that he has pardoned them, as we read in 
the case of Nathan, with respect to David. But whom do we 
ever read of, that was appointed by God to act as a confessor, 
and to give absolution in his stead ? Jesus Christ has given 
to believers the power to remit their own offences, entirely, 
and for ever ; and this he has done because he is constituted 
the Head of the Church, that is to say, of the people who are. 



MY CEEED. 



31 



believers ; to which people God has promised remission of 
sins, through faith in Jesus Christ.' 

" ' Then/ said I to him," continued the nun, " 1 how shall 
I be assured that my sins are forgiven me, unless a prophet 
is sent to tell me so, as he was to David 1 ' 

« ' Oh ! you will know it,' replied he, 'through evidence of 
your own faith, if you can truly say to yourself, " I believe in 
the remission of sins." Is not faith more convincing than 
words 1 Man's words may deceive you, but not the word of 
God. If you were to hear from me, what you have so often 
heard from others, " I absolve you from your sins," what 
assurance would you have, that you were really absolved 1 
What am I, but a sinner, like yourself 1 Do you apply for health 
to a sick man, or for wealth to a poor one 1 Oh ! how is it 
possible that you can prefer to be so continually deceived ? 
Poor deluded being, come out of this darkness, and open 
your eyes to the light.' 

"'Then,' I replied, 'my father, according to your idea, 
I ought never to confess to any one. How, then, could I 
partake of the Holy Supper 1 ' 

" £ St. Paul,' he returned, c has said, " Let a man examine 
himself, and so let him eat of that bread and drink of that 
cup." St. Paul nowhere tells us that it is first necessary to 
confess to a priest.' " 

Here terminated the first part of her account, which was 
entirely confined to Confession. The second part related to 
the Communion, and was as follows : — • 

" One day I was at confession : my heaviest crime was a 
want of faith in the sacrament of the Holy Supper. I ac- 
cused myself of having entertained doubts as to the real 
presence of Christ in the Eucharist. — ' What do you under- 
stand by the real presence V demanded he. 

" ' The substance presented before us of the body, blood, 
soul, and divinity of Jesus Christ.' 

" f If such be your opinion, you are deceived,' he pursued ; 
' this substance cannot exist in the bread and wine. You 



32 



MY CREED. 



know that this sacrament is instituted by Christ, to eat and 
to drink. Hence the precept, "Eat and drink and, again, 
the penalty for non-observance : " If ye eat not of this bread 
and drink not of this cup, ye have no life in you." Under- 
stand well that the body of Christ was not made to be eaten, 
nor his blood to be drunk. The natural body of Christ was 
offered in sacrifice once only,* which is enough for our 
sanctification, if you believe St. Paul speaks the truth.' 

" ' I believe it, indeed,' replied I, ( but I also wish to 
believe in the Holy Mother, the Church of Rome.' 

" i My good daughter,' he said, ' if these two should be 
opposed to each other, to which of them would you give 
credence, — to St. Paul, or to the Church of Rome 1 ' 

" ' I should certainly be more inclined to believe St. Paul, 
since he speaks through Divine inspiration.' 

" ' The case is plain then, — St. Paul and the Church of 
Rome are in opposition. The apostle calls that which we eat 
in the sacrament, bread, and that which we drink, wine ; 
whereas the Church of Rome pretends that the bread and the 
wine vanish away, at the appearance of the body and blood 
of Christ.' 

" ' But then,' I rejoined, ' where is the sacrament ; where 
is the communion of the body and blood of Christ ? ' 

" ' Clearly in the bread and in the cup. You believe 
St. Paul — listen to his words : " The cup of blessing which 
we bless, is it not the communion of the blood of Christ 1 
The bread which we break, is it not the communion of the 
body of Christ ? " ' t 

"To be candid," added the nun, "this doctrine led me 
away for a time ; and in communicating in future, I intended 
to eat of the bread, and to conjoin myself by faith only, to 
our Lord Jesus Christ. From which period I could no 
longer adore the sacrament, for I could not help saying to 
myself, This is merely bread ; it can have no particular 
signification shut up there ; — and so all my devout prayers 
* Heb. x. 10. f 1 Cor. x. 16. 



MY CKEED. 



33 



to this same sacrament were suddenly put an end to. I ex- 
perienced a sort of repugnance in bending my knee, as 
I passed before the altar ; ' If it be merely bread/ I thought, 
'it is an act of idolatry to worship it and at length I felt 
shocked to see others prostrate, and adoring this bread, and 
offering up prayers to it, as if it were God. Afterwards, 
I confess, I experienced much suffering when other confessors 
undertook to lead me back to my old belief. It was neces- 
sary to prohibit me from thinking on the words of St. Paul, 
of which no one was able to give me a satisfactory explana- 
tion; unless I should call the reply of a certain reverend 
father (to whom I confided my difficulty) a satisfactory one, 
when he assured me that he thought it wiser not to trouble 
his head about such matters, lest he should have to find the 
best argument and the most satisfactory explanation within 
the walls of the Inquisition." 

This poor nun, who was at that time converted by my 
arguments, was afterwards compelled to denounce me to the 
Inquisition, which she had done through fear of being herself 
shut up in it, had she refused ; as it obtains possession of 
the greater part of its victims by threatening those who 
will not denounce them, with imprisonment themselves. 
And I have no doubt that she was so threatened more than 
once. 

From these and similar accusations was my process got 
up, before the Inquisition, in the year 1842. Here then 
was my profession of faith, warranted on very respectable 
authority. I was very glad to see an account of it ; and, to 
say the truth, I felt not a little proud of it. I hastily put 
together these few notices, and hid them for future use. I was 
annoyed that I had not time to read more of the voluminous 
process, and to extract from it other portions. I should 
perhaps have found a complete series of accusations, which 
might have completely laid open my entire Christian belief. 
In fact, there were denunciations with respect to what I had 
taught in the schools, in the confessional, and in the pulpit. 



34 



MY CEEED. 



Doubtless the opportunity was not lost of accusing me of 
frequently controverting the doctrines of Thomas Aquinas, 
respecting the pretended propitiatory sacrifice of the Mass, 
the number of the Sacraments, the value of Indulgences, the 
torments of Purgatory, and other doctrines of that time, 
handed down to us as dogmas of religion. 

If these accusations were joined to others, which I saw in 
the volume at the Inquisition, chiefly from Naples, with 
respect to my preaching, then indeed there could have been 
nothing wanting to satisfy the Holy Office that I was a 
heretic, in every sense of the word, and richly merited to be 
consigned to the flames. 

The Dominicans, to whom, in honour of their founder,* 
has hitherto been granted the great privilege of being the 
chief agents in the Inquisition, hold Thomas Aquinas and his 
doctrines in the highest esteem and veneration, insomuch 
that their principal school is called after his name. There is 
no degree of praise that they have not lavished on their 
master, on whom they have even bestowed the title of 
Angelic; and they have represented him, as all the world 
knows, with a radiant sun in his breast, as symbolic of his 
wisdom, and a dove at his ear, to indicate the presence of the 
Holy Spirit, revealing to him the truth. Among other 
pleasant stories recorded of him, is one which relates that the 
crucifix addressed him in a set speech, in approbation of his 
doctrine, saying, " Thomas, thou hast written well con- 
cerning me !" The Dominicans swear to follow implicitly 
the theological and philosophical views of Thomas Aquinas; 
and it is indispensably requisite to take an oath to that effect, 
before admission into their colleges. At the present juncture, 

* Doraenico di Guzman was the first Inquisitor, under Innocent III. (1215), to 
whom he suggested the great project of destroying, hy an armed force, all the 
Protestants of that period, chiefly known uuder the denominations of Alhigenses 
and Valdenses. This friar, in conjunction with the pope, founded an order of 
knights, whom he frequently led on himself, and who were renowned for their 
massacre of these good Christians, who, retaining the Gospel, rejected the new 
doctrines of the Fourth Council of the Lateran. 



MY CREED. 



35 



all who do not agree with the Jesuits, flock to the schools of 
the Dominicans. Indeed, I am of opinion that these two 
parties divide among themselves the whole Church of Rome : 
those who are not Jesuits, or Molinists, are Dominicans, or 
Thomasines. Other schools of theology are of little account, 
and are scarcely known, having no followers beyond the 
immediate establishments ; such as the Benedictines, the 
Augustines, the Carmelites, and others. 

Brought up myself in this school of Aquinas, I was early 
imbued with his doctrines. Five years I studied the writings 
of this author, so celebrated for learning and scholastic 
subtlety. Unquestionably, Thomas Aquinas was not the 
original framer of the Romish doctrines : they were already 
produced, and he did no more than defend and explain them. 
The most ingenious of theologians, he possessed a rare faculty 
of persuasion ; so that if instead of the doctrines he under- 
took to defend, he had had others placed before him, still 
more opposed to the truth, he would equally well have 
reconciled them at once to the Holy Scriptures, and to the 
teaching of Aristotle. In his Summa Theologies is to be 
found all that can be most interesting to Rome, except il 
diritto nuovo of the Council of Trent. I have always admired 
the ingenuity of this writer, but very early I experienced 
considerable difficulty with respect to some of his theories. 

Having completed my course of study, I was appointed, 
in my twenty-fourth year, to the duty of teaching. The first 
book on which I had to display my ability was this very 
Summa Theologice of Thomas Aquinas. Many opinions were 
formed as to how I should acquit myself on the occasion. It 
I was predicted by some who had heard me strongly object 
| to various points in the Thomasine doctrines, that I should 
i not prove very faithful to them. The General of the Domi- 
r nicans hesitated to confide to me a school belonging to the 
L order, after he had heard that in my examination I had 
shown but little respect for the scholastic doctrines ; and 
|l he wrote to a certain cardinal, who had sought to engage my 



33 



MY CREED. 



services, as professor of theology, in a seminary : " I would 
willingly accede to the request of your Eminence, with 
respect to the Lecturer Achilli, were I not obliged, for cer- 
tain reasons, to examine him a little further as to his ortho- 
doxy."* After the lapse of a year, however, he granted me 
permission to officiate at Viterbo, where, for a considerable 
length of time, I was professor of various sciences, at the 
Seminary and Bishop's College, as I was also of theology, in 
the College of the Dominicans. 

My labours in these situations obtained for me, from the 
very beginning, considerable reputation, and not a few friends 
gathered round me. Still I had many enemies, and chiefly 
among the friars, — a class of gentry who to a very little good, 
adjoin a large share of evil. Few among them are respectable 
in character; the major part of them being lazy vagabonds, 
who, to avoid every species of exertion, either physical or 
mental, and to pass their whole lives in sloth and ignorance, 
adopt the frock and cowl, which at once authorize them to 
receive food, clothes, and lodging, without any trouble or 
labour on their part. Altogether they constitute the worst 
part of society, and only serve to demoralize it by their bad 
example. As I could never endure them, and shunned all 
intercourse with them, it was natural that I should incur 
their hatred and censure. 

It appeared that those among the friars who disliked me, 
feared me no less ; since in all their attempted persecutions, 
they studiously avoided coming forward and avowing their 
hostility. However this may be, out of the cloister I was 
equally beloved and protected. Many bishops had a regard 
for me, and several cardinals. Pope Gregory XVI. looked 
upon me with a favourable eye, and spoke of me to the 
general of my order ; and his predecessor, Leo XII., had 
recommended me to the Master of the Sacred Palace, as his 
Vicar, in the year 1827. 

In the mean while my enemies grew more and more uneasy 
* Letter from Father Velzi to Cardinal Galeffi (1825). 



MY CEEED. 



37 



every day, and were more and more disappointed. Did they 
attack me on one side] They were speedily put to con- 
fusion. On the other 1 Tt frequently happened they in- 
flicted injury on themselves alone. Often, I believe, they 
despaired altogether of accomplishing their evil intentions 
towards me. One only method remained, by means of which, 
secretly and securely, and without danger of being discovered 
by myself or my protectors, they might effect their object ; 
and this was the Inquisition : for in that place no one, not 
even the dearest friend, can afford protection or support. 
There every accusation has to be fully entered into. The 
accuser gives his name to the tribunal, which for its own part 
affects to be ignorant of it. The same with the witnesses. 
Barely does it happen that they are examined a second time. 
Their first deposition is sufficient. 

They began in this manner with respect to myself, in order 
to undermine the edifice they were determined to destroy ; 
and the first attack against me was made at Viterbo, in con- 
cert with certain parties in Rome, and some of the Domini- 
cans from Naples, who were also invited to lend their 
assistance. 

But observe the foolishness and blindness of men ! They 
who wielded this powerful weapon against me, thought to 
destroy me with it ; instead of which, they were the means 
of giving me fresh life. They undertook to explain to others 
my profession of faith, which I had not yet been able to make 
out clearly to myself. They reared the structure in the most 
solemn manner, before the Inquisition, that they themselves 
might no longer doubt, and that the memory of my conver- 
sion from Papacy to pure Christianity, which began about 
the year 1830, from which epoch the earliest of my accusa- 
tions are dated, might for ever be preserved. May the Lord 
be praised ! 

Why do not my present enemies publish these facts in the 
manner in which they took place 1 I should like to see the 
secret accusations against me openly detailed. Instead of 



38 



MY CREED. 



falsely framing charges of immorality which never existed, let 
them state my real crimes. They might show " that in point 
of religious belief I could not depart from the Holy Scrip- 
tures; that my Christianity did not extend beyond the Bible; 
that I was greatly opposed to the later doctrines of the 
Eoman Church ; that my theology had existed eighteen cen- 
turies, neither more nor less ; and that every article that did 
not conform itself to this old theology, I neither owned for 
doctrine, nor for Christianity." Such was the epitome with 
which a Dominican friar of Naples wound up a lengthened 
declamation, to prove that I was, reader, guess what — a 
Neoterico — a Novatore. 

To say the truth, if the Commissioner of the Inquisition 
had communicated to me the substance of the above, I should 
have leaped for joy. But in the opinion of the friar, these 
premises were terrific. A heretic, according to the Bible ! 
A Novatore, according to primitive Christianity ! These 
titles were for me a source of pride and gratification. The 
Inquisitor thought it far better that I should not be made 
acquainted with the charges. He did not foresee that I 
might read them without his permission. But since I had 
read them, and retained them perfectly in my memory, it 
frequently happened that I made use of them, in my replies 
to him. For example, when he asked me Quid sentis de 
fide ? I remember my answer was : 

" To those who are good Latin scholars, this question may 
be considered in three points of view : you might intend to 
ask me what I think concerning faith 1 or, what do I think I 
ought to believe 1 or, lastly, what is it that I do believe ? I 
will readily reply to all these points. 1st, What do I think 
concerning faith 1 That it is a gift from God, by which we 
are made believers in the truths that He has revealed. — 2d, 
What do I think I ought to believe 1 The truth alone ; which 
He has revealed to us, according to what is written in the 
authentic book of Divine Revelation, and interpreted accord- 
ing to the spirit and common sense of Christendom. — 3d, 



MY CREED. 



39 



What is it that I do believe 1 The answer is already 
given." 

" Then/' rejoined the Inquisitor, " you believe nothing but 
what you find written in the Bible 1 " 
"Certainly." 

" And you think that all that was said and done by Jesus 
Christ, is recorded in that book ? How is it then that St. 
John tells us, that if that had been the ease, the whole world 
would not have contained the books that would have been 
written 1 " * 

" I am glad, Father Inquisitor, to hear you quote a text 
from the Evangelist, which, if I interpret it aright, leads us 
to infer that Jesus did many other things which we do not 
know ; and not, as you imagine, that we know them from 
other sources ; and that, as they are told to us from these 
sources, so we ought to believe them. I do not believe, 
Father Inquisitor, more than I find written, because I know 
that to be sufficient ; I am satisfied that I am not deceived ; 
and besides, I believe that no one should add to what is 
written from Divine inspiration. You have quoted St. 
John, I now quote him in my turn, and I select that 
passage in which, speaking of his Revelation, he affirms as 
follows : — 

" ' If any man shall add unto these things, God shall add 
unto him the plagues that are written in this book : and if 
any man shall take away from the words of the book of this 
prophecy, God shall take away his part, out of the book of 
life.' t 

" Is it not clear, from this, that we are instructed neither 
to add to, nor to take away from, what is written % The faith, 
therefore, that I profess, is the same that was defined by 
Jesus Christ himself, emanating from him eighteen centuries 
ago. This law was never abrogated in order to engraft new 
doctrines upon the old, or to make us falsify our original 

* John xxi. 25. f Rev. xxi. 19. 



MY CEEED. 



belief. Are you of opinion, Father Inquisitor, that we can 
possess a different faith from our forefathers 1 I speak of those 
early Christians, who, in this very country, renounced idolatry 
to follow Christ ; of those very men to whom the apostle ad- 
dressed the invaluable testimony : ' Your faith is spoken of 
throughout the whole world ! ' In all other matters I am 
willing to go with the nineteenth century ; but as regards re- 
ligion, I do not depart from the first. I do not know, Father 
Inquisitor, what your opinion is, but I am firm in the belief 
that all Christians ought to be similarly minded ; and that 
the Church should return to its first state, both as regards 
discipline and faith." 

Such then, at that time, was my profession of faith ; in 
which I was continually, through the operation of various 
circumstances, being perfected ; not a little assisted by the 
machinations of my enemies themselves. It is true, I had 
not yet sufficient courage to seek for occasions of trial ; but 
on their occurrence, I invariably experienced such grace and 
favour from God, that in no instance was the opportunity lost 
of deriving due profit from them. And since it has been 
ordained by Providence that I should bear solemn testimony 
in favour of the pure and true religion of Christ, and publicly 
make avowal of -my faith before men, and before God, so it 
was expedient that I should, in the first instance, make decla- 
ration of it in the face of my enemies, and of that very tri- 
bunal before which so many had sacrificed their lives, in 
defence of the same holy cause. 

I did not at that time perceive the lofty designs of this 
all-wise Providence : my eyes were not open to behold the 
hidden destiny which, nevertheless, was in store for me. I 
walked in darkness, and only knew that I should not lose my 
way, because I was assured that a Divine hand would be my 
protection and my guide. 

At present, however, through the mercy of the Lord, I see 
my way more clearly. By his power I have been snatched 



MY CREED. 



41 



from the abyss of perdition, delivered from the malice of my 
enemies, and conducted to a land where there is liberty of 
belief, and where man lives honourably, in obedience to the 
laws of truth and justice. 

My first step, on finding myself a free man in a free coun- 
try, was to make a full and unqualified declaration of my 
religious faith, that there might not remain the least shadow 
of doubt, as to my entire secession from the Church of 
Rome. 

Every one acquainted with me knows that I never attempt 
to disguise what I feel ; should prudence occasionally enjoin 
me to be silent, it is only for a very short time that I can 
listen to her dictates. My energy increases before an oppos- 
ing barrier, until, like a rushing torrent, it levels and destroys 
every object it meets with. Thus, no sooner did an outlet 
present itself for the manifestation of my opinions, than they 
eagerly pressed forward, and swept away all opposition that 
stood in their way. 

I was full of wrath against the Church of the priests, ever 
since I discovered the deceit in which I had been educated; 
and still more so, on account of having myself been instru- 
mental in propagating her doctrines and her errors. This 
wrath I had hitherto been obliged to restrain within my 
own breast ; but when I arrived in Corfu, in the year 1842, 
I found an opportunity for giving way to it, of which I 
quickly availed myself. My tongue was not idle, and my pen 
was more active still. 

I regret that I have not kept copies of several letters 
I wrote at that time to divers cardinals at Rome, which, 
although full of stern reproof, were written without bitter- 
ness, and in a conciliatory spirit; and I still remember them 
with pleasure, because I know that they evinced how strong 
my feelings were upon the subject.* 

* Since the publication of my first Edition, I have discovered among my papers 
a copy of one of these letters, which will be found in the Appendix. It is ad- 
dressed to Cardinal Lambruschini, at that time Secretary of State, on occasion of 



42 



MY CKEED. 



I shall, however, present to my readers, in the Appendix 
to this work, copies of two letters which I wrote about the 
same period to Pope Gregory XVI., as well as of one which I 
subsequently addressed to his successor Pius IX. 

his having urgently required of the Papal Consul, at Corfu, that he should endea- 
vour to induce the Ionian Government to have me sent out of the country. As, 
however, my real motive for quitting Rome was well known, the Cardinal's re- 
monstrance only served to render the Government more determined to pro- 
tect me. 



CHAPTER IV. 



THE INQUISITION IN THE NINETEENTH CENTURY. 

We are now in the middle of the nineteenth century, and 
still the Inquisition is actually and potentially in existence. 
This abominable institution, the history of which is a mass 
of atrocious crimes, committed by the priests of the Church 
of Rome, in the name of God and of His Christ, is still in 
existence in Rome and in the Roman States, with the Pope 
at its head. 

I have heard of some avowed or concealed papists, belonging 
to Great Britain, who, on occasion of the public demonstra- 
tions that took place in the principal cities of the kingdom, 
on account of my liberation, had the boldness to deny that 
I had ever been incarcerated in the Inquisition at all ; or 
that any such establishment existed in Rome, at the present 
period. I shall not take up my own time, or that of my 
readers, in arguing with these persons, any more than I 
should with those who might deny that it was noon-day, 
when the sun was in its zenith. 

In the month of April, 1850, during my stay in Dublin, 
an immense number of people, of all ranks and classes, 
attended the meetings that were held in my favour, to ex- 
press their joy in seeing me, and the satisfaction they expe- 
rienced in hearing me. The whole body of papists were 
considerably annoyed on the occasion, and not knowing in , 
what manner to put a stop to the proceedings, some of them 
took it into their heads to spread a report through the 
city, affirming that I was not the Dr. Achilli, imprisoned 
by the Inquisition, but an impostor, who assumed his name. 
This poor invention, however; was not very likely to serve 
them, as it would have been easy for me to prove my iden- 



THE INQUISITION 



tity. In like manner, any one who should persist in denying 
the present existence of the Inquisition in Rome, would soon 
find his statement refuted and held up to ridicule. And this 
being granted, can any one attempt to justify the conduct of 
the Church of Rome in permitting it 1 

I do not know what to think of the audacity of a certain 
writei*, unquestionably not an ordinary personage, who pub- 
lished an article in the "Dublin Review" (July 1850), entitled 
"The Inquisition;" the object of which was to persuade the 
world that, after all, this Inquisition, respecting which so much 
unjust clamour (!) had been raised, contained nothing but what 
might honestly be considered necessary, for the present state 
of society, and the interests of religion. Every religion, it 
was stated, had been intolerant. " "What by us," it said, 
" in the present day, is denominated intolerance, entered into 
the very spirit of the Jewish religion." (P. 423.) The 
learned writer, who, to his shame, is an Englishman, and at 
this present time a cardinal, leads the reader to the conclusion 
that the Almighty himself, the founder of the Jewish religion, 
has countenanced intolerance. 

He then proceeds to observe : " Of the five great religions 
which divided the Gentile world — the Greek, the Roman, the 
Egyptian, the Persian, and the Indian — there is not one which 
can claim exemption from the charge." (Ib.) His inference, 
therefore, is, that it is no wonder that Christianity also is in a 
similar state ; and this involves the farther conclusion that 
Christianity itself, in this respect, is a system of religion 
similar to these five great religious systems which divided the 
pagan world. This is the doctrine held out to us by a Car- 
dinal Archbishop ! According to him, Christianity, like the 
preceding religions, has always been more or less intolerant. 
With respect to papacy, it is most true that in practice it has 
always been more or less so, but in theory it has been always 
the same. In fact, Thomas Aquinas, the leading theologian 
and doctor of the Church of Rome, lays down the following 
doctrine, which his Eminence, and others of his school, seem 



IN THE NINETEENTH CENTURY. 



4-5 



very ready to act upon. " It is/' says he, <e much more 
grievous to corrupt faith, which is the source and life of the 
soul, than to corrupt money, which only tends to the relief of 
the body. Hence, if coiners and other malefactors are justly 
put to death, by the secular authority, much more may 
heretics not only be excommunicated, but put to death." * 

For example, if you, reader, a Christian of intelligent 
mind, should deny that the bread and the wine, in con- 
sequence of a few words uttered over them, should cease to 
be bread and wine — you, in that case, have corrupted the 
faith of the Thomasine school, which is that of the Church 
of Eome ; the reverend Inquisitor therefore speedily lays 
hold of you, with sufficient argument before him to condemn 
you to death, for the glory of God. 

These barbarities were formerly common in Spain and 
Italy ; but now ! ! — Is the theory of the Church of Rome, 
you ask, still in favour of these practices ? I answer, it is not 
possible for Cardinal Wiseman to renounce this doctrine, and 
at the same time remain consistent to his principles. Is it 
not manifestly a contradiction 1 It is his duty,t then, as a 
Roman Catholic, and an Archbishop, to condemn you to 
death, whenever he may have the power so to do, if you 
refuse to believe that the bread and the wine, over which 
a priest has breathed the words, "Hoc est corpus meum" 
have not, forthwith, ceased to be bread and wine. Yes, his 
Eminence, faithful to his oath, and sanctioned by the theo- 
logical and legal decision of the Thomasine doctors, must 
of necessity consign you to the flames. Are flames no longer 
resorted to, as attracting too vividly the attention of the 
public ? It matters not ; poison will get rid of a heretic 
equally well, and more secretly. 

The reverend Jesuits, Busembau, Sa, Escobar, and others, 
readily gave their vote to that effect. When, in the year 
1842, I was for the first time delivered over to the In- 

* St. Thorn. 2d. 9: xi. art. 3. 

t The bishops swear to ohserve the laws of the Inquisition. 



46 



THE INQUISITION 



quisition, the General of the Dominicans, the oldest of the 
Inquisitors,* exclaimed before the council : " This heretic," 
speaking of myself, " we had better burn him alive." Such 
was the humanity of one who had grown grey among the cor- 
ruptions and evil practices of his profession ! His proposition, 
however, was not seconded, it being the first time I had been 
accused ; but what might not have been my fate, if this old 
man had been living, and appointed to judge me in the year 
1850 1 In fact, I heard last year, whilst I was in Rome, that 
another of these precious theologians, less fierce and furious 
than the Dominican, suggested a more moderate proceeding, 
in the following terms : — 

" I should advise that A chilli be so dealt with as to prevent 
the possibility of his ever troubling us any more."t This, 
unquestionably, evinced no intention of setting me at liberty. 
And at a later period, after I had written my letters to the 
Pope, and published many other things in opposition to the 
Romish doctrines, the same monsignore, speaking of me to one 
of his adherents, who was more my friend than his, observed : 

" I was right in the advice I gave in 1842, that Achilli 
should be so dealt with as to prevent the possibility of his 
ever troubling us any more. Had it been followed, we should 
not have had the present annoyance. And who knows what 
worse he may not have in store for us ? " 

I am indeed much indebted to this monsignore : I hope to 
do far better yet for the true Church of Christ. 

What, then, is the Inquisition of the nineteenth century ? 
The same system of intolerance which prevailed in the bar- 
barous ages. That which raised the Crusade, and roused all 
Europe to arms at the voice of a monk, J and of a hermit. § 
That which — in the name of a God of peace, manifested on 
earth by Christ, who, through love for sinners, gave himself 

* Father Ancarani, an Inquisitor of forty-five years standing, 
t This most reverend personage is a man of mild temper, apparently incapable 
of cruelty. He was at that time one of the Counsellors of the Inquisition. 
% Bernard of Chiaravalle. § Peter the Hermit. 



IN THE NINETEENTH CENTURY. 



47 



to be crucified — brought slaughter on the Albigenses and the 
Waldenses ; filled France with desolation, under Domenico di 
Guzman, and raised in Spain the funeral pile and the scaffold, 
devastating the fair kingdoms of Granada and Castile, 
through the assistance of those detestable monks, Raimond de 
Pennafort, Peter Arbues, and Cardinal Torquemada. The 
same system which, to its eternal infamy, registers in the 
annals of France the fatal 24th of August, and the 5th of 
November, in those of England. The same which at this 
moment flourishes in Rome ; which has never yet been either 
worn out or modified, and which, in the jargon of the priests, 
is still called " the Holy, Roman, Universal, Apostolic Inqui- 
sition." Holy, as the place where Christ was crucified is holy ; 
Apostolic, because Judas Iscariot was the first Inquisitor ; 
Roman and Universal, because from Rome it extends over 
all the world. 

It is denied by some that the Inquisition, which exists in 
Rome, as its centre, is extended throughout the world by means 
of the missionaries. The Roman Inquisition and the Roman 
Propaganda are nevertheless in close connexion with each other. 
Every bishop who is sent in partibus infidelium, is an Inqui- 
sitor, charged to discover, through the means of his mission- 
aries, whatever is done or said by others, in reference to Rome, 
with the obligation to make his report secretly. The apostolic 
nuncios are all Inquisitors, as also are the apostolic vicars. 

Here, then, we see the Roman Inquisition extending into 
the most remote countries. In India, for example — who 
would ever believe that the Inquisition was at work there ? 
So far from Rome ! in the dominions of the English ! The 
bare assertion would meet with ridicule. " Oh ! the Inquisi- 
tion in India ! No, no, we cannot believe that. In name, 
indeed, it may be there, but never in actual reality." For- 
tunately, however, I have a letter by me, which I received in 
this country in March last. The original has been seen by 
many persons ; among others, by Sir Culling E. Eardley, 
through whom, indeed, I received it. It came to hand very 



48 



THE INQUISITION 



opportunely. It is written in English, and, if not elegant in 
its phraseology, it is at least sincere, and to be depended upon. 
It is as follows : — 

" Dear and Reverend Sir, — I hope you will excuse me, 
if I, who am a stranger to you, take the liberty to address you 
the present letter. But the same God who delivered you from 
the brutal hands of your persecutors, (for which I congratulate 
you,) has given me courage to rise from my lethargy in which I 
was ; and, kneeling before His presence, I heard a voice, say- 
ing, Write to Mr. A. [Achilli] for advice, and fly again from 
this Babylon. Therefore, full of confidence, I take the pen, 
in order to relate to you all my story. 

" I am a Roman Catholic priest, and, as soon as I was or- 
dained, being very anxious to preach the gospel to the poor 
Hindoos, I left Rome, on the 2d of March, 1840, being then 
twenty-three years of age, and was sent by Propaganda Fide 
to India ; and there, being able to speak the English lan- 
guage, I was appointed, by the Roman Catholic bishop of Bom- 
bay, as military chaplain, and was sent to a military camp at 
Belgaum, where I was a very zealous and bigoted Roman 
Catholic priest, till God was pleased to open my eyes in the 
following manner : 

"A Protestant clergyman of the Church of Scotland, 
named Taylor, celebrated the marriage ceremony to two 
Catholics ; and this hurt my feeling very much ; therefore 
I thought it my duty to write him a letter in very impolite* 
manner, as is the custom of all Roman Catholic priests to do, 
to which he answered very kindly, and sent me also some Pro- 
testant books to read ; — of course I refused to read them, and 
I returned them to him. But God put into his heart to call, 
as he did, on me. He spoke to me a new language, which I 
had never before heard ; — it was the language of a true Chris- 
tian — (how sinner is justified before God). This language, by 
the grace of God, touched my heart in such a manner that I 

* As the style does not interfere with the sense, it has not heen deemed neces- 
sary to correct the foreign idioms in this letter. 



IN THE NINETEENTH CENTURY. 



49 



took a Protestant book and began to read. It was ' The 
Spirit of the Papacy,' which opened my eyes, and I began to 
perceive the errors of the Church of Rome. Then, quite an- 
other man, I opened the Holy Bible, and confirmed myself 
that the Catholic religion is in perfect contradiction to the 
word of God, and that the Protestant Church was the Church 
in which God called me ; therefore I opened my mind to the . 
Rev. Mr. Jackson, who was the military Protestant chaplain 
at Belgaum, and a great friend of mine. He advised me to 
write to Dr. Carr, bishop of Bombay, which I did ; and his 
lordship was pleased to answer me in a very polite manner, 
begging me to write my sentiments about the real presence 
of our Lord Jesus Christ in the Sacrament, and a treatise on 
the spiritual power of the Pope, which I also did ; and then 
he wrote to me to go to Bombay, where I embraced the Pro- 
testant religion ; that is to say, the pure religion of the 
Gospel. 

"A Spanish Jesuit priest, named Francis Xavier Serra, 
whom I never saw before, called on me, in a secular dress ; 
and, speaking the Italian language well, he told me that he 
was an Italian layman, and having heard that I was an Ita- 
lian too, he called on me : but he did not mention anything 
about religion, saying he did not care about it ; — and he was 
very kind to me. He called on me four or five times ; till 
one day, being a very agreeable evening, he begged me to 
take a round with him, which I did. And we went near the 
Catholic church, and to my great surprise, I was taken by four 
men, and forced to go to the vicar-general, where they forced 
me to write a letter to the Protestant minister, Mr. Valentine, 
in whose house I lived, stating my intention to return to the 
Catholic religion ; which I am very sorry to say I did. 
They then closed me in a room, till Sunday ; when the vicar 
took me by force to the pulpit, and dictated to me what I 
was to say to the congregation ; and he obliged me to declare 
that I left the Catholic religion for worldly motives ; which 
was quite contrary to my sentiments. When night came, 

E 



#0 



THE INQUISITION 



they took me from the room in which I was closed, and de- 
livered me to a captain of a French ship, as -a prisoner ; with 
the order to take care of me to Marseilles, where he delivered 
me to the bishop ; who, with a French priest, sent me to 
Eome. From Rome I was sent, as a punishment, to a 
convent at Perugia, where I remained for five years, till I got 
, again my liberty, and returned to Rome ; this was in Novem- 
ber 1848. 

" I am sure, Sir, you are not surprised to hear the trea- 
chery made to me at Bombay by that Jesuit, and by the vicar- 
Besides, you must know that the vicar, whose name is Father 
Michele Antonio, for his bad character, had been put in gaol 
for six months, by the British Government at Bombay. 

" Now, Sir, I live in a most miserable estate of mind, being 
from my heart a Protestant, yet I am obliged to observe the 
Roman Catholic forms ; which is quite contrary to my feel- 
ings. I am very sorry that I had not in India the Christian 
courage which you have demonstrated just now in Rome : 
but you must know that they threatened me with brutal me- 
naces, and that I was too young. 

" I am at present firmly resolved to fly from this Babylon, 
and embrace again the pure doctrine of the Gospel ; to re- 
main in the faith, by the grace of God, till my death, and to 
preach it throughout the world. ... 

" I have the honour &c. 

" Your Brother in Jesus Christ, 

"N. N." 

"Rome, the 26th IVb. 1850." 

This adventure at Bombay proves that the Inquisition is 
not only in existence, but sufficiently daring to carry on its 
operations even within the British dominions : and we see the 
manner in which it acts. In Bombay, the recantation of this 
poor priest is all that is known (as an English missionary, 
who was there at the time, told me) : it was said, indeed, that 
he had since left the country ; but no one knew of the trea- 
chery of the Jesuit, or of the tricks of the apostolic vicar. 



IN THE NINETEENTH CENTURY. 



51 



Similar events occur, more or less frequently, in various 
parts of the world ; most commonly in the Levant ; since 
the Turkish governor does not grant his protection to 
foreigners, and the obliging consuls of Austria, France, and 
Naples generally have the complaisance to arrest whomsoever 
the bishops require, and send them to Rome. It is notorious 
that in Constantinople, in the year 1847, an Armenian priest, 
D. Giovanne Keosse, although an Ottoman subject and born 
in Constantinople, was seized in the night by four bullies from 
the Austrian Embassy, and hurried into a steamer, to be con- 
veyed as a prisoner to Marseilles, and thence to Rome, to be 
handed over to the Inquisition. And all this took place by 
order of the Armenian Catholic Bishop. 

This Keosse, who was confined in a cabin on board the 
steamer, found means to effect his escape, by slipping through 
the window, into a boat, while the vessel was disembarking 
a part of its passengers and goods at Smyrna. He subse- 
quently put himself under the protection of the American con- 
sul ; and the Austrian, finding himself discovered, gave up 
the affair, and so it ended. Keosse, however, did not feel at 
all sure of his safety from the grasp of the Inquisition, so long 
as he remained under the Ottoman Government ; and being 
advised to go to Malta, he went there without delay, and 
there he remains at the present period.* This affair of 
Keosse was much talked about ; several journals took it up; 
and some went so far as to insult the Embassy, for acting in 
the character of Inquisitors. 

I certainly think these gentlemen must be ashamed of 
themselves for having lent their aid to the Inquisition of 
Rome ; pretty much in the same manner as the French have 
reason to blush for having lent six chasseurs of Vincennes, to 

* We have lately learned that this worthy has again entered the Romish 
Church. It appears that even while he was employed in the Malta College, he 
was negotiating with Rome for his pardon ; on what precise terms is not known, 
but certainly on condition of abjuring Protestantism, and declaring himself its ad- 
versary. It is said he is now at the Propaganda. 

e2 



52 . THE INQUISITION 

effect my imprisonment in the same place. But such is the 
witchcraft of this renowned harlot, that, almost without being 
aware of it, " all nations have drunk of the wine of the wrath 
of her fornication, and the kings of the earth have committed 
fornication with her." * 

We have seen constitutional Austria and republican France 
degrade themselves so far as to bombard our cities, to replace 
upon the throne — whom '? — the head of the Inquisition ! 
And Spain, that has shown so much determination in resist- 
ing priestcraft, monkery, and the dominion of the Inquisition, 
she also hastened to Rome, — and for what purpose ? To 
assist in the restoration of the papacy ! 

But let us inquire what is the Inquisition of the present 
day in Rome. It is the very same that was instituted at the 
Council of Verona, to burn Arnold of Brescia ; the same that 
was established, at the third Council of the Lateran, to sanc- 
tion the slaughter of the Albigenses and the Waldenses, the 
massacre of the people, the destruction of the city ; the same 
that was confirmed at the Council of Constance, to burn alive 
two holy men, John Huss and Jerome of Prague ; that which 
at Florence, subjected Savonarola to the torture ; and at 
Rome condemned Aonio Paleario, and Pietro Carnesecchi. It 
is the self-same Inquisition with that of Pope Caraffa, and of 
Fr. Michele Ghislieri, who built the palace called the Holy 
Office, where so many victims fell a sacrifice to its barba- 
rity, and where at the present moment the Roman Inquisition 
still exists. Its laws are always the same. The Black Book, 
or Praxis Sacrce Romance Inquisitionis, is always the model 
for that which is to succeed it. This book is a large manu- 
script volume, in folio, and is carefully preserved by the head 
of the Inquisition. It is called, Libro Nero, the Black Book, 
because it has a cover of that colour ; or, as an Inquisitor 
explained to me, Libro Necro, which, in the Greek language, 
signifies " the book of the dead." 



* Rev. xviii. 3. 



IN THE NINETEENTH CENTURY. 



53 



In this book is the criminal code, with all the punishments 
for every supposed crime ; also the mode of conducting the 
trial, so as to elicit the guilt of the accused ; and the manner 
of receiving the accusations. I had this book in my hand, on 
one' occasion, as I have related above, and read therein the 
proceedings relative to my own case ; and I moreover saw in 
this same volume, some very astounding particulars : for ex- 
ample, in the list of punishments, I read concerning the bit, 
or as it is called by us the mordacchia ; which is a very 
simple contrivance to confine the tongue, and compress it 
between two cylinders, composed of iron and wood, and fur- 
nished with spikes. This horrible instrument not only 
wounds the tongue and occasions excessive pain, but also, 
from the swelling it produces, frequently places the sufferer 
in danger of suffocation. This torture is generally had re- 
course to in cases considered as blasphemy against God, the 
Virgin, the Saints, or the Pope. So that, according to the 
Inquisition, it is as great a crime to speak in disparagement 
of a pope, who may be a very detestable character, as to blas- 
pheme the holy name of God. Be that as it may, this torture 
has been in use till the present period ; and to say nothing 
of the exhibitions of the same nature which were displayed 
in Romagna, in the time of Gregory XVI., by the Inquisitor 
Ancarani — in Umbria, by Stefanelli, Salua, and others, we 
may admire the inquisitorial zeal of Cardinal Ferretti, the 
cousin of his present holiness, who condescended more than 
once to employ these means, when he was Bishop of Rieti and 
Fermo. 

Every one knows how the Holy Inquisition has surpassed 
every other tribunal by its exquisite ingenuity in torturing 
human nature. Must I bring examples from the Inquisition 
of Spain? That of Rome has her own to answer for as 
well. Through the mercy of Heaven, the former has come to 
an end ; but that of Rome is still in full vigour. 

I do not propose to myself to speak of the Inquisition of 
times past, but of what exists in Rome at the present 



54 



THE INQUISITION 



moment : I shall therefore assert that the laws of this institu- 
tion being in no respect changed, neither can the institution 
itself be said to have undergone any alteration. The present 
race of priests who are now in power, are too much afraid of 
the popular indignation to let loose all their inquisitoria 
fury, which might even occasion a revolt, if they were not to 
restrain it ; the whole world, moreover, would cry out against 
them ; a crusade would be raised against the Inquisition itself, 
and for a little temporary gratification, much power would be 
endangered. This is the true reason why the severity of its 
penalties is in some degree relaxed at the present time, but 
they still remain unaltered in its code. 

Concerning the method of conducting a process, I read in 
the Libro Necro as follows : " With respect to the examina- 
tion, and the duty of the examiners — either the prisoner con- 
fesses, and he is proved guilty from his own confession, or he 
does not confess, and is equally guilty on the evidence of wit- 
nesses. If a prisoner confesses the whole of what he is ac- 
cused of, he is unquestionably guilty of the whole ; but if he 
confesses only a part, he ought still to be regarded as guilty 
of the whole ; since what he has confessed proves him to be 
capable of guilt, as to the other points of accusation. And 
here the precept is to be kept in view, ' no one is obliged to 
condemn himself,' nemo tenetiir prodere seipsum. Neverthe- 
less, the judge should do all in his power to induce the cul- 
prit to confess, since confession tends to the glory of God. 
And as the respect due to the glory of God requires that no 
one particular should be omitted, not even a mere attempt ; 
so the judge is bound to put in force, not only the ordinary 
means which the Inquisition affords, but whatever may enter 
into his thoughts, as fitting to lead to a confession. Bodily 
torture has ever been found the most salutary and efficient 
means of leading to spiritual repentance. Therefore, the 
choice of the most befitting mode of torture is left to the 
Judge of the Inquisition, who determines according to the age, 
the sex, and the constitution of the party. He will be pru- 



IN THE NINETEENTH CENTURY. 



55 



dent in its use, always being mindful, at the same time, to 
procure what is required from it — the confession of the de- 
linquent. If, notwithstanding all the means employed, the 
unfortunate wretch still denies his guilt, he is to be considered 
as a victim of the devil ; and, as such, deserves no compas- 
sion fom the servants of God, nor the pity or indulgence of 
holy mother Church : he is a son of perdition. Let him 
perish, then, among the damned, and let his place be no 
longer found among the living." 

This most astounding page is followed by another, in which 
is given the mode of obtaining a conviction. Various means 
are pointed out to establish the guilt of the prisoner, and to 
declare him deserving the condemnation of the tribunal. For 
example, Titius is accused of having eaten meat on Friday or 
Saturday. The Inquisition does not permit the name of the 
accused to appear, neither those of the witnesses. The accu- 
sation is laid that Titius has eaten meat in the house of 
Caius. Sempronius is the accuser, and he summons the 
family of Caius to give evidence ; but, as these have been 
accomplices in the same affair, they cannot be induced to de- 
pose against Titius ; perhaps other witnesses may be brought, 
who may be equally incompetent. In which case the wary 
judge endeavours to draw from the prisoner himself sufficient 
to inculpate him. He will first inquire respecting several 
other families the points which he wishes to know with, 
regard to that of Caius. He will try to learn at what other 
houses Titius has been accustomed to eat, in order to know 
concerning the house of Caius, where the meat was eaten. 
The accusation sets forth that on such a day, at such an hour, 
Titius went to the house of Caius, where the whole family 
were present, and that all sat down to table, &c. &c. If 
Titius admits all the circumstantial matters brought forward 
by the accuser, with respect to time, place, and persons, but 
is silent, or denies entirely the only crime imputed to him, he 
stands convicted : the accuser has no necessity to bring for- 
ward witnesses : judgment is pronounced. 



5G 



THE INQUISITION 



This practice is still employed by the Inquisition. In the 
year 1842, I was accused of having spoken, in a certain house, 
against the worship of saints. If the judge had made my 
accusation known (as is the case in all other tribunals through- 
out the world), saying to me : You are accused of having, in 
such a house, spoken of such and such matters, in the pre- 
sence of so and so, — I should have known my accuser by the 
part he would take in the question. But instead of interro- 
gating me in a straightforward manner, I was made to give a 
description of the house in question, together with that of 
several other houses ; to describe the persons belonging to it, 
and many other persons at the same time ; to discuss the 
real subject of accusation, mixed up with other irrelevant 
matters, in order to mislead me as much as possible, and pre- 
vent me from gaining any insight whatever of the points of 
which I was accused, or of the persons who had accused me. 
Whether I confessed or not, I was to be declared guilty, or, 
as they term it, reo convinto. 

With regard to these denunciations, the Inquisition declares 
that, in matters of offences against religion, it is the positive 
and bounden duty of every one to become an accuser. 
Children may and ought to accuse their parents, wives their 
husbands, and servants their masters. The law is, according 
to the decrees of several popes, that whoever becomes ac- 
quainted with any offence committed against religion, whe- 
ther from his own knowledge, or from hearsay, is bound, 
within fifteen days, to bring forward his accusation before an 
inquisitor, or the vicar of the Holy Office ; or, where these 
are not present, before a bishop. The crime, whatever it may 
be, not only attaches to the principal and the accomplices, 
but also to every one who knows of it and does not reveal it. 
So that if you, for example, dear reader, should unfortunately 
belong to the Church of the Inquisition, you would be obliged 
to accuse not only me, who address you, but all those who, 
together with yourself, listen to me : and whoever knows that 
you have listened to my discourses, although he himself may 



IN THE NINETEENTH CENTURY. 



m 



never have heard rue, is under the obligation to denounce you 
to the Inquisition. The punishment for non-observance of 
this duty is excommunication, which excludes the party sub- 
ject to it from the benefit of all the sacraments, and shuts 
him out from the kingdom of heaven. Moreover, besides ex- 
communication, he is liable to be imprisoned in the Inquisi- 
tion, and to suffer such other punishment as may be deemed 
necessary. Even the very Cardinals, and the Inquisitors 
themselves, are not exempt from this obligation; the Pope 
himself has followed the example. My letters to Gregory 
XVI. were immediately forwarded to the Inquisition, by his 
own hand. I have reason to believe that Pins IX. did the 
same when I wrote to him. All this we may overlook : but 
that a wife should be obliged to accuse her own husband, or 
a mother her children, is too dreadful to think of. 

I will here relate a fact which it always pains me to recall 
to mind ; and which, until the present occasion, I have never 
before spoken about. During my residence at Yiterbo, my 
native town, where I was public professor and teacher in the 
College of Gradi, I was one day applied to by a lady of pre- 
possessing appearance, whom I then saw for the first time. 
She requested, with much eagerness, to see me in the sacristy ; 
and as I entered the apartment where she was waiting for me, 
she begged the sacristan to leave us alone, and suddenly 
closing the door, presented a moving spectacle to my 
eves. Throwing off her bonnet, and letting loose in a 
moment her long and beautiful tresses, the lady fell upon 
her knees before me, and gave vent to her grief in abun- 
dance of sighs and tears. On my endeavouring to encourage 
her, and to persuade her to rise and unfold her mind to 
me, she at length, in a voice broken by sobs, thus ad- 
dressed me : 

" No, father, I will never rise from this posture, unless you 
first promise to pardon me my heavy transgression." (Al- 
though much younger than herself, she addressed me as her 
father.) 



58 



THE INQUISITION 



"Signora," replied I, "it belongs to God to pardon our 
transgressions. If you have in any way injured me, so far I 
can forgive you ; but I confess I have no cause of complaint 
against you, with whom, indeed, I have not even the pleasure 
of being acquainted." 

" I have been guilty of a great sin, for which no priest will 
grant me absolution, unless you will beforehand remit it 
to me." 

" You must explain yourself more fully ; as yet I have no 
idea of what you allude to." 

" It is now nearly a year since I received absolution 
from my confessor ; and the last few days he has entirely 
forbid me his presence, telling me that I am damned. I have 
tried others, and all tell me the same thing. One, however, 
has lately informed me, that if I wished to be saved and par- 
doned, I must apply to you, who, after the Pope, are the 
only one who can grant me absolution." 

" Signora, there is some mistake here, explain yourself : 
of what description is your sin 1 " 

" It is a sin against the Holy Office." * 

"Well, but I have nothing to do with the Holy 
Office." 

" How ? are not you Father Achilli, the Vicar of the Holy 
Office?" 

" You have been misinformed, Signora ; I am Achilli, the 
deputy master of the Holy Palace, not Office : you may see 
my name, with this title, prefixed to all works that are 
printed here, in lieu of that of the master himself. I assure 
you that neither my principal nor myself have any authority 
in cases that regard the Inquisition." 

The good lady hereupon rose from her knees, arranged her 
hair, wiped the tears from her eyes, and asked leave to 
relate her case to me ; and, having sat down, began as 
follows : — 

* Every offence of which the Inquisition takes cognisance is, called " an offence 
against the Holy Office." 



IN THE NINETEENTH CENTURY. 



"It is not quite a year since, that I was going, about the time 
of Easter, according to my usual custom, to confess my sins to 
my parish priest. He, being well acquainted with myself and all 
my family, began to interrogate me respecting my son, the 
only one I have, a young man twenty-four years of age, full 
of patriotic ardour, but with little respect for the priests. It 
happened that I observed to the curate that, notwithstanding 
my remonstrances, my son was in the habit of saying that the 
business of a priest was a complete deception, and that the 
head of all the impostors was the Pope himself. Would I 
had never told him ! The curate would hear no further. 
' It is your duty,' said he, ' to denounce your son to the In- 
quisition.' Imagine what I felt at this intimation ! To be 
the accuser of my own son ! ' Such is the case,' persisted he, 
' there is no help for it — I cannot absolve you, neither can 
any one else until the thing is done.' And, indeed, from every 
one else I have had the same refusal. It will soon be twelve 
months since I have received absolution ; and in this present 
year many misfortunes have befallen me. Ten days ago I 
tried again, and promised, in order that I might receive 
absolution, that I would denounce my son ; but it was all in 
vain, until I had actually done so. I inquired then to whom 
I ought to go, to prefer the accusation. And I was told to 
the Bishop, or the Vicar of the Holy Office, and they named 
yourself to me. Twice already have I been here, with the 
intention of doing what was required of me, and as often have 
I recollected that I was a mother, and was overwhelmed with 
horror at the idea. On Sunday last I came to your church, 
to pray to the Virgin, the mother of Christ, to aid me 
through this difficulty ; and when. I had recited the rosary in 
her honour, I tinned to pray also to the Son, saying : ' Lord 
J esus, thou wert also accused before the chief priests, by a 
traitorous disciple ; but thou didst not permit that thy 
Mother should take part in that accusation. Behold, then, 
I also am a mother ; and although my son is a sinner, whilst 
thou wert most just, do not, I implore thee, require that his 



GO 



THE INQUISITION 



own mother should be his accuser.' Whilst I was making 
this prayer the preaching began. I inquired the preacher's 
name, and they told me yours. I feigned to pay attention to 
the discourse, but I was wholly occupied in looking at you, 
and reflecting, with many sighs, that I was under the obliga- 
tion to accuse to you my own child. In the midst of my 
agitation a thought suddenly relieved me ; I did not see the 
Inquisitor in your countenance. Young, animated, and with 
marks of sensibility, it seemed that you would not be too 
harsh with my son ; I thought I would intreat you first to 
correct him yourself, to reprimand, and to threaten him, 
without inflicting actual punishment upon him." 

I shall not recapitulate my injunctions to this poor woman, 
to tranquillize her mind with respect to having to denounce 
her son. I advised her to change her confessor, and to be 
silent with regard to him — anyhow she was not in fault. And 
if confession, I further remarked, be a sacrament that pardons 
sins, it can never be made a means of unwarrantably obtaining 
information as to the words or deeds of another. 

But had I really been Vicar of the Holy Office, what would 
have been my duty in this matter? To receive the accusation 
of a mother against her own son. An unheard-of enormity ! 
She naturally would have made it in grief and tears, and I 
should have had to offer her consolation. And since this 
horrible act of treason has the pretence of religion about it, 
I should have employed the aid of religion to persuade her 
that the sacrifice she made was most acceptable to God. 
Perhaps, to act my part better, I might have alluded to the 
sacrifice demanded of Abraham, or Jephtha ; or cited some 
apposite texts from Scripture, to calm and silence the remorse 
of conscience she must have experienced on account of the 
iniquity of bringing her child before the Inquisition. 

Now let us see what is done by the Inquisitors. In what 
is called the Holy Office, everything is allowable that tends to 
their own purposes. To gain possession of a secret no means 
are to be disregarded; not even those against our very nature. 



IX THE NINETEENTH CENTURY. 



61 



For a father and a mother to reveal the thoughts of their own 
children, so trustingly confided to them, — a revelation which 
may lead to their death, — is so great a crime that we cannot 
imagine one more base. And yet the Inquisition not only 
sanctions, but enjoins it to be done, daily. And this most 
infamous Inquisition, a hundred times destroyed, and as often 
renewed, still exists in Rome, as in the barbarous ages ; the 
only difference being, that the same iniquities are at present 
practised there with a little more secresy and caution than 
formerly : and this for the sake of prudence, that the Holy 
See may not be subjected to the animadversions and censure 
of the world at large. 



CHAPTER V. 



THE SUBTLETY OF THE INQUISITION. 



The case of this poor woman, obliged to denounce her son, 
is in accordance with both the old and new regulations of the 
Inquisition ; and the manner in which it was endeavoured to 
be enforced is of common occurrence. Many other means 
are also in use among the artifices of this Holy Office, to 
induce persons to betray their friends. A wife, however, who 
is called upon to accuse her husband, has to encounter still 
more difficulty than a mother under the obligation to accuse 
her children. Indeed, such a circumstance would never take 
place, if the husband could discover that it was the intention 
of his wife to lay open his secret thoughts before so horrible a 
tribunal, the consequence of which would be speedy arrest, 
torture, and condemnation ! ! The difficulty of this case 
could not escape the observation of the Roman Court. If it 
was known as a certainty, in even a single instance, that a 
wife, to oblige a priest, had betrayed her own husband, and 
that the priest had made use of the confessional to induce the 
woman to the commission of such an act, would any husband 
calmly see his wife going to confession, and not apprehend 
that between her and the confessor some plot might be hatch- 
ing against him 1 A single doubt, a mere suspicion, would 
be enough to sow discord between a married pair ; and as in 
Italy the physical temperament is sufficiently ardent easily to 
fall into excesses, it might happen that, through the agency 
of the priest, the husband might beat, repudiate, or even 
murder his wife. 



THE SUBTLETY OF THE INQUISITION. 



63 



How then is it to be managed that the wife shall betray her 
husband with the least chance of his discovering her treachery 1 
The best method is, that she should be instructed by her con- 
fessor to go to another town, where she is not known, and there 
make her disclosure ; keeping it secret that she is the wife of 
the accused, and concealing his real name, till the confessor 
has disclosed the affair to the Inquisition, which alone knows 
all the intricacies of the proceedings. And since, moreover, 
it might happen that the husband might know that his wife, 
under a false pretence, had gone to another place to see the 
Inquisitor, or the Bishop's Vicar, the Inquisition grants to 
other persons the privilege of receiving an accusation; con- 
stituting them Sub-Inquisitors for that single case, under the 
pledge of inviolable secrecy. This arrangement is not merely 
imaginary, but really takes place ; and in confirmation of it, 
I will here, for the first time, relate another fact which 
happened to myself. 

In the year 1832 I was living at Viterbo, occupied with 
many duties, which precluded me from the enjoyment of a 
moment's leisure. In the Civic College I was, during seven 
years, Professor of Logic, Metaphysics, and Ethics ; in the 
College di Gradi, during five years, I was chief Professor of 
Theology ; in the Bishop's Seminary, I was Professor of the 
Holy Scriptures, which chair was founded by myself, and 
ceased on my departure, after I had held it for two years. I 
was Sub-Master of the Sacred Palace three years under 
Cardinal Velzi, and three years under the most Reverend 
Father Buttaoni ; I was also yearly Preacher at the Church 
di Gradi, and Superior of the Monastery, with the title of 
Grand Vicar. And, lastly, I was Confessor to the Apostolic 
Delegate, who is the governing Prelate of the province ; and 
as such I was in the habit of receiving many applications from 
all classes of people, who had recourse to me, to obtain favour 
or justice from the delegate. 

One day, when I was very busy, a lady was announced, who, 
without sending in her name, earnestly desired to see me. I 



THE SUBTLETY OF THE INQUISITION. 



imagined she only came with some request concerning the 
delegate, and therefore sent word that I was too much engaged 
at that moment to be able to see her. The lady persisted, 
and I sent the same excuse. At last, finding that I was firm, 
the lady handed a letter to the lay-brother, sealed with a large 
seal, and directed to " The Very Reverend Father, Professor 
G. Achilli, Gradi, Viterbo." The seal was that of the Roman 
Inquisition, signed by the Commissary-General. The letter 
was as follows : — 

" Very Reverend Father, — The Sacred Congregation of 
the Most Eminent and Reverend Cardinals, in their sitting of 

Wednesday, the have desired me to hand over to you 

the enclosed form of denunciation, according to which you 
will have the goodness to examine and interrogate the lady 
who is the bearer of it ; avoiding to ask of her her name, 
the place she comes from, and her connexion with the party 
accused ; all which are already known to the Sacred Congre- 
gation. For this purpose I am authorized to invest y ou with 
all necessary authority on this particular occasion, and for this 
time only. I recommend to you all necessary prudence, and 
to be mindful of the inviolable secrecy due to the Holy Office, 
the slightest breach of which is punished with ecclesiastic 
censure, and is finally referred to the Pope. 

"You will have the goodness to send back, with all diligence, 
after the performance of this duty, not only the formula of 
questions, with the answers to them, but also the present letter, 
of which no copy is to be taken. 

" May the Lord prosper you." 

" Rojle, from the Palace of the Holy Office, 
March 1832." 

When I had finished reading the letter, I felt a curiosity to 
see this mysterious visitor. I therefore descended to the 
apartment where she was waiting for me, and I saw a lady, 



THE SUBTLETY OF THE INQUISITION. 



60 



about thirty years of age, well dressed, and in a style that 
announced her to belong to the wealthier class : her accent 
showed that she came from another part of the country. She 
received me with some degree of consternation in her manner, 
and replied to me half trembling, and with downcast eyes, and 
evident anxiety. 

" Signora, I have received a letter through you ; the con- 
tents must be known to you. Will you inform me in what 
manner you obtained it ? " 

" From my confessor : I do not know whether directly from 
Rome, or through the bishop." 

"Can you make it convenient to prefer your accusation 
another time?" 

" I beseech you, let me do so at present, since to-morrow I 
am obliged to return home." 

I considered with myself whether I could not find some 
excuse for not acting in this business, and so avoid all trouble 
by sending the Signora away; or whether I had not better 
sacrifice a little time to receive the accusation, and hear what 
it was about. 

" Well, then," said I, let us to business. I should imagine 
it would not occupy much time — what is your opinion?" 

I then sat down before a table, and unfolded the formulary 
of questions, which were comprised in a printed sheet. I 
looked over the paper, to ascertain its tenor, and of what it 
treated. I thought no more of the lady; my mind was 
entirely occupied in considering how I should proceed, when 
a deep sigh aroused me, and made me turn my eyes towards 
her. She began to weep outright. 

"What is the matter, Signora? — why do you weep?" 

Tears and sobs were her only reply. I endeavoured to 
speak comfort to her. 

" Signora, do not weep ; calm yourself : reveal the cause of 
your affliction, and you may find relief. If you disclose your 
mind to me, I may, in my turn, say something that will con- 
sole you ; but if you do nothing but shed tears, I must send 

F 



66 



THE SUBTLETY OF THE INQUISITION. 



some other person to attend to you, for I have business which 
I cannot postpone." 

She grew calmer by degrees, and I began my task. The 
formula was in Latin; I had to translate it into Italian: her 
own answers were to be written down exactly. 

I was displeased to see the act begin. "In the name of 
God," &c. : I felt also unwilling to put my own name at the 
head of the document, which said, "Before me, A. B., a 
certain woman presented herself." I had, nevertheless, a 
great desire to know the whole affair, and was, in some 
measure, pleased that the Inquisition had, on this occasion, 
required my services. I had always abhorred the Holy 
Office, and had intended, even from my earliest youth, to 
expose its iniquity, as far as it was possible for me to do so, 
whenever an occasion should occur. " The present is a good 
opportunity," I said to myself, " to get at the mysteries of the 
Inquisition. I shall doubtless learn some curious matters, 
which may be useful to me hereafter." 

" Now, Signora, you must remember that it is your duty 
to declare the truth. ' I suppose it is no trifling affair that has 
induced you to denounce a person to the Inquisition; — above 
all, I desire to know what may have been your motives?" 

" To save me from a hell." 

" Sometimes it happens that in seeking to avoid one hell, 
we may fall into another ; that in endeavouring to silence a 
scruple, we may incur remorse ; and that the means we take 
to save the soul of another may endanger our own. Tell me, from 
what kind of hell do you seek to be delivered by this act?" 

" The hell that I experience in entering a church. It is 
not every one who goes there that finds it a Paradise. God 
is there, Jesus Christ, the most holy Madonna, saints, angels, 
and holy water. It is there we are baptized, confess, and 
receive the grace of God. I alone participate in none of these 
ordinances in the church ; therefore it has become h ateful to 
me, and the priests are odious in my sight." 

"And how does all this happen?" 



THE SUBTLETY OF THE INQUISITION. 



67 



"Father, it is as I say. You will understand it all. 
Relieve me from this load, and I shall hope to be able after- 
wards to make peace with God and the saints, and be 
delivered from this hell." 

" Well, what is the deposition — the accusation you have to 
make?" 

" Allow me, father, to relate my story from the begin- 
ning. I cannot tell you by halves." 

So saying she remained thoughtful a few moments, and 
then exclaimed : 

"I hardly know where to begin. — I would inform you 
—but—" 

" Courage, — relate the affair simply as it is. I wish not to 
know either more or less than you choose to tell me. For 
example, I ask neither your name, your place of residence, 
nor what connexion you have with the party accused." 

" Ah ! Father, these are the express conditions on which I 
consented to disclose what I have to unfold. Shame forbids 
me to reveal either my name, my residence, or my connexions ; 
since, were you ever to visit the town where I, with my 
family, reside, you would recollect a deed of which I am sure 
you cannot approve. And where would be the use of con- 
cealing the place of my residence, and telling you the name 
of the party whom I am to accuse ? It is too well known 
that you should not yourself immediately recognise it. Oh, 
is it possible that at this price alone I am to recover my 
peace ! — at this, and at no other, to be admitted anew to the 
privilege of confession, and the benefit of the other sacraments ! 
That to be a Christian, I must consent to betray another ! — 
to betray the person whom in all the world I best love ! — 
enjoined to do so, both by Divine and human laws? 

As she concluded, she arose, and I observed that with the 
fingers of her right hand she pressed upon her left, and turned 
round a ring that was there, on the annular finger. She then 
resumed : 

" Where then shall we in future hope to place confidence'? 
f 2 



G8 



THE SUBTLETY OF THE INQUISITION. 



— how trust in the sacredness of vows pledged at the altar 1 
Can God be in contradiction to Himself ? Are there two sets 
of laws, the one natural and the other contrary to nature 1 
and are they both obligatory 1 Ought I, at the same time, 
both to love and to hate 1 Oh ! what would he say if he 
knew what occupies me at this moment 1 And can I return 
joyfully to him, who little suspects what I am doing, to still 
live with him, and call him by the tenderest names, until the 
day comes, or perhaps the night, when the officers of justice 
shall secretly enter the house, apprehend, and take him away 
— and to what place 1 To the dungeons of the Holy Office ! 
And who would have placed him there ? I, myself, by the 
very act I am going to commit ! But if I do not do so, I am 
in a state of perdition, since there will be no longer pardon or 
absolution for me ! Excommunication, from which no one 
can deliver me, will be my fate ! And he also will be excom- 
municated ! His soul will be for ever lost, unless it be 
purified in the Inquisition ! — Both of us to lose all hope of 
salvation and eternal life ! And that, because we refuse to 
make fitting sacrifice on earth ! These, Father, are the 
thoughts that agitate me, that divide my soul, that have led 
me here, and that have since sealed my lips. What ought I 
to do 1 — what reveal 1 I am miserable, because I listen at 
once to the flesh and the spirit ; and whichever way I force 
myself to act, I am always divided against myself. Oh! 
why are not you, who are called fathers, husbands as well ? 
then, as other men, you would have wives to love ; and you 
would better comprehend these matters, and would see the 
value of the text, ' Do not to others what ye would not that 
men should do unto you.'" 

" Let us come to an end, Signora. You have promised the 
Inquisition to make an accusation, and that as a matter of 
duty, or rather, from scruples of conscience. When you made 
this promise, you no doubt imagined you did what was right." 

" No, Father, I do not deceive myself ; I never thought I 
was doing right. In every point of view I considered I was 



THE SUBTLETY OF THE INQUISITION. 



69 



doing wrong. Nevertheless, I judged it necessary ; as it is 
necessary to have an arm or a foot cut off, that is in a state 
of gangrene. I looked upon it as a castigation from the 
Almighty ; as if my house had been burned, or a heavy beam 
had fallen on my shoulders. I thought that God was angry 
with me on account of my sins, and that to appease Him I 
must sacrifice to Him what was most dear to me. T have 
often felt as if I should not survive so dire an event ; the 
mere idea of it is afflicting to me beyond expression. Father, 
I am here to make a sacrifice of myself upon the altar, I 
regret to say it, of the Inquisition." 

" And do you desire, Signora, that I should be the priest 
on the occasion % It is an office I have never performed. 
My hand is more ready to be stretched out for good than 
evil. I should feel remorse in sacrificing you. I thought 
that you were come to make your deposition voluntarily, or 
your own tree-will ; and even in that case I should have had 
some hesitation in receiving it : I repeat, I have never 
undertaken the office of an Inquisitor. In the present 
instance, I will by no means lend my aid to an act of violence. 
I am a minister of a God of Peace, of Christ, who died for our 
sins ; and it is on condition of believing in what He has done 
for us that we obtain pardon. I do not find that any 
sacrifice is required of us, to be reconciled to God, unless it be 
the sacrifice of our spirit on the altar of faith. ' A humble 
and a contrite heart,' says David, '0 God, thou wilt not 
despise.' I find throughout the whole of the Bible a con- 
tinual invitation to seek God ; and to find Him there is but 
one way, which is Jesus Christ. He has said, ' I am the Way, 
the Truth, and the Life : no man Cometh to the Father but 
by me.' Moreover, He says to us, 'Come unto me, all ye that 
labour and are heavy laden, and I will give you rest.' And 
this is more particularly addressed to sinners, whose duty it is 
to go to Christ, and it is ours to endeavour to invite, to lead, 
to bring them to Him. Do you understand me, Signora *? — 
to Him, and to Him alone, and not to the Inquisition." 



70 



THE SUBTLETY OF THE INQUISITION. 



" Ah ! my Father/' here exclaimed the Signora ; " what 
balm you pour into my wounds ! Your last words have 
restored me to life. It is to Christ then, and not to the In- 
quisition, that I shall trust my husband. Yes, my husband 
it is whom I am called "upon to accuse, because he had spoken 
ill of the Pope, the Bishop, and the Priests j and had on one 
occasion declared that if he could be assured that the Pope 
was St. Peter himself, he would nevertheless spit in his face if 
he could. I told my confessor of this, not to accuse my 
husband, but to learn what course I had better pursue with 
him ; adding, that at times he was so excited as scarcely to 
know the meaning of the words he uttered : but, without 
further inquiry, my confessor enjoined me to denounce him to 
the Inquisition. Finally, however, he proposed that I should 
do so to the Bishop ; but as I would consent to neither 
proposition, he obtained permission from Rome that I should 
come to you at Viterbo, to prefer my accusation, without dis- 
closing my name, or that the party accused was my husband. 
But you have shown me how far better it is that I should re- 
commend him to the love of Christ, than to the wrath of the 
Inquisition. It appears that you agree with me, that in 
religion there cannot be any law contrary to nature. Oh, 
how often have I repeated on this occasion, what my husband 
so constantly asserts, that the priests have a religion and a 
morality contrary to nature 1 To compel a wife to accuse her 
husband ! Is it not a demoralization ? A bad wife may do 
so through motives of revenge ; a good one would rather 
accuse herself. It is a base thing, in any case, to accuse a 
person secretly, without giving him any opportunity of 
exculpation, or allowing him to know who is his accuser. It 
is a crime that no moral duty can justify. Even the con- 
templation of such a step has driven me to the brink of self- 
destruction. But my confessor assured me that, in that case, 
both my husband and myself would be undoubtedly damned. 
And in confirmation of this, I once read, in some old work, a 
story of a certain woman who had refused, before her death, 



THE SUBTLETY OF THE INQUISITION. 



71 



to make one of these disclosures; and in consequence, not 
only was her soul condemned to the torments of hell, but her 
body also found no rest in the grave, being continually forced 
to leave it, until, being conjured with holy water to declare 
the cause of its disquiet, it replied that it was so punished 
because it had not obeyed the injunction it had received, to 
accuse certain heretics to the Inquisition ; but as all present 
earnestly prayed to the Madonna, it was granted to this 
unhappy body to return to life, for the space of half an hour, 
that it might prefer its accusation to the Inquisition j after 
which, it died anew.'" 

"And do you believe this story ?" 

<( I was unwilling to do so, but the Priest showed me that 
the book was printed con licenza de! superiori. To tell the 
whole truth, my idea was, to obey our Holy Church, in this 
barbarous law, and then to commit suicide, leaving behind me 
a letter to my husband, explaining the motives that had led 
me to the act. But God be praised, I shall now neither accuse 
him, nor put an end to my own existence. You have doubly 
saved my life, in saving my honour and my consience. God 
will reward you for the charity you have shown me. I shall 
return to my home and to my family. But what must I say 
to my confessor t" 

" Leave him altogether. He must never know what has 
passed between us. Signora, I have prevented you from be- 
traying your husband, and you tell me I have restored you to 
life. Will you then betray me % I do not think so. God 
be with you ; I shall immediately burn these papers from the 
Inquisition, along with the letter you have brought me ; and 
their contents will be buried in your breast." 

" Oh ! yes, there they shall remain, and with a lasting 
recollection of yourself. Farewell." 

" Farewell." 

In relating this story I have not hesitated about going into 
particulars, since no one now can injure the good lady, who is 
gone to her eternal rest. She lived a few years after this 



72' 



THE SUBTLETY OF THE INQUISITION. 



adventure, and wrote to me occasionally. She died like a good 
Christian, loving Jesus her Redeemer, and believing in his good 
tidings, and detesting, with all her heart, the errors of the 
Church of Rome. In one of her letters she told me that her 
old confessor, a few months after her visit to me, came to her 
to inquire whether she had delivered the letter from the 
Inquisition ; and that, fearing to compromise me, she was 
puzzled to find an answer. She did not so much regard her 
own danger, and therefore replied as follows : — " Signore, do 
not talk to me any more of this business : Father Achilli has 
too much good sense to trouble his head at all about the 
Inquisition : consequently, the letter found its way into the 
fire. What would you have me do more 1 For a woman I 
think I have done quite enough." This answer, which did 
not involve any falsehood, left the confessor in doubt, without 
furnishing him with the means of injuring either of us. He 
subsequently interrogated her again on this pointy and all the 
reply he obtained was : " I know nothing about it ; I have 
told you not to talk to me about it any more." I was myself 
questioned on the subject ten years afterwards, at the time I 
was in the Inquisition ; and I got out of the affair by saying, 
as was the fact, that I had never received any accusation from 
the lady — with respect to the letter itself I was silent. 

But what cruelty, what malignity does not this case reveal ! 
To pervert the natural feelings of the heart, so as to induce a 
wife not only to accuse her husband, but to spy out his most 
secret thoughts, the very inmost of his mind, and to disclose 
what might peril his very life ! I have only given one instance, 
but I could relate many more of the same character. The 
wife of a bricklayer, whose name I never knew, about the same 
time, came to me at Viterbo, to accuse her husband by order 
of her confessor. She came from Vitorchiano, a fief of the 
Roman Senate. I sent her away, however, telling her I had 
nothing to do with the Inquisition. Several came to me from 
other parts — no fewer than four or five ; and all these were 
wives, who had come to denounce their husbands to the 



THE SUBTLETY OF THE INQUISITION. 



73 



Inquisition. I took care to give them all the same answer. 
And if so many cases of this sort came to my own knowledge, 
how many more must there have been, who applied to 
the Vicars themselves, or to the Inquisitors of the Holy 
Office ! 

In my time, there was a report that in Ancona two 
Inquisitors had seduced certain wives and daughters, in order 
to induce them to accuse their respective husbands and fathers. 
In the year 1842, in the month of September, having left the 
Roman States, I was at Ancona, from which place I embarked 
for Corfu. And it was during my stay in the former place, 
that an Inquisitor endeavoured to persuade two virtuous girls 
to accuse their uncle of some alleged profanation, in order to 
have a pretext for his imprisonment. The Inquisitor was 
angry with this honest man, because he had forbidden him 
his house ; and thought, by throwing him into prison, to be 
able at all hours to visit the nieces, imagining they were 
favourably disposed towards him. But they were much better 
than he was ; they threatened him with publishing his dis- 
honest proposals, and so the matter ended. This same 
Inquisitor is famous for his persecution of the Jews. His edict 
against them, published in 1843, is known to all the world. 
In it all the Jews under his jurisdiction — that is, not only 
those of Ancona, who are very numerous, but those also of 
Pesaro, Osimo, Sinigaglia, Loretto, &c. — are ordered, within the 
term of three months, to sell all their possessions in land 
or houses, under penalty of confiscation ; within eight days 
to abandon all their shops outside the Ghetto ; * and within 
three days to dismiss from their houses all their Christian 
servants, both male and female, even the nurses of their 
children. They were prohibited to sleep a single night out of 
the Ghetto ) to take a single meal, or to hold any com- 
munication with a Christian. Nay, to the shame and disgrace 
of the Inquisition be it spoken, these children of Israel and 

* The Ghetto is a part of the city, enclosed within walls, in which the Jews arc 
confined. It exists in every city of the Roman States. 



74 



THE SUBTLETY OF THE INQUISITION. 



of Judah were even prohibited from singing the Psalms of 
David, in their service for the burial of their dead. 

That so precious a document might not be lost, I took care 
to have it reprinted at Corfu, from the authentic copy that 
was sent to me by the Secretary of the Lord High Com- 
missioner; and, as my readers will easily believe, I wrote my 
observations upon it pretty strongly, not only as to its 
author, but also as to the whole tribe of the Inquisitori* 
I was desirous of knowing what was generally thought to be 
the reason of the publication of this edict. A letter from 
Ancona on the subject, stated as follows : — 

" The Father Inquisitor is a person of very licentious 
habits, and at the same time extremely greedy of money. 
He became offended with our women (the Jewesses) because 
they would not listen to his propositions; he allured, he 
threatened, but could never render them subservient to his 
desires. At length he took a fresh occasion of offence against 
us, because we refused to pay him a considerable sum of 
money which he claimed, and not for the first time ; saying 
that his predecessor had had many such donations, that it 
was for that reason he had looked upon us favourably, and 
that, if we did not make him similar acknowledgments, we 
need not expect any service or consideration from him. After 
due deliberation upon the matter, however, it was resolved 
that we should not give him any thing ; and now see what 
has happened!" 

The predecessor of this personage is well known to every- 
body, as having extorted as much money as he possibly could, 
brought many respectable persons into trouble, seduced 
many women, and finally fled from his situation, to seek an 
asylum in Tuscany. 

The Inquisitor of Ancona does not act differently from his 
brethren. Any one who wished to write a history, not of 
the Inquisition, but of the actual Inquisitors in the Koman 

* See the Edict from this Inquisitor in the Appendix, together with my obser- 
vations upon it. 



THE SUBTLETY OP THE INQUISITION. 



75 



States, need only take the trouble to ask what is thought of 
them from Rome to Bologna; in Umbria, La Marca, Ro- 
magna ; in short, wherever there is an Inquisitor or a Vicar 
of the Holy Office — and he will hear some extraordinary 
stories, which would disgrace the most scandalous chronicle. 

Rome takes no notice of these reports, and winks, as the 
saying is, at personal immorality, to obtain that which con- 
stitutes her moral code — wealth and dominion. For dealing 
in immoral acts, immoral agents are necessary. Would an 
honest man do for an Inquisitor % Would a follower of Christ, 
who said, speaking of man and wife, "Whom God hath 
joined, let no man put asunder," — would he sow discord 
between them, and demoralize the wife, to make her betray 
in the basest manner her own husband ? Does not an In- 
quisitor require to be one whose heart is hardened against 
every gentle and social feeling, so that he may not hesitate to 
commit barbarities which are unknown among the most 
savage nations ? 

Are the torments which are employed at the present day 
at the Inquisition all a fiction? It requires the impudence 
of an Inquisitor, or of the Archbishop of Westminster, to 
deny- their existence. I have myself heard these evil-minded 
persons lament and complain that their victims were treated 
with too much lenity. 

"What is it you desire?" I inquired of the Inquisitor of 
Spoleto. 

"That which St. Thomas Aquinas says," answered he: 
" death to all the heretics." 

Hand over then to one of these people a person, however 
respectable ; give him up to one of the Inquisitors (he who 
quoted St. Thomas Aquinas to me was made an Archbishop;) 
— give up, I say, the present Archbishop of Canterbury, 
amiable and pious as he is, to one of these rabid Inquisitors : 
he must either deny his faith or be burned alive. Is my 
statement false % Am I doting % Is not this the spirit that 
invariably actuates the Inquisitors ? And not the Inquisitors 



76 



THE SUBTLETY OF THE INQUISITION. 



only, but all those who in any way defile themselves with the 
Inquisition, such as Bishops and their Vicars, and all those 
who defend it, as the Papists do. There is the renowned 
Cardinal Wiseman, the Archbishop of Westminster, according 
to the Pope's creation ; the same who has had the assurance 
to censure me from his pulpit, and to publish an infamous 
article in the Dublin Review, in which he has raked together, 
as on a dunghill, every species of filth from the sons of 
Ignatius Loyola ; nor is there lie or calumny that he has 
not made use of against me. Well, then, suppose I were to 
be handed over to the tender mercy of this Cardinal, and he 
had full power to dispose of me as he chose, without fear of 
losing his character in the eyes of the nation to which by 
parentage, more than by merit, he belongs ; what do you 
imagine he would do with me ? Should I not have to un- 
dergo some death more terrible than ordinary? Would 
not a council be held with the reverend fathers of the 
Company of Loyola, the same who have suggested the 
abominable calumnies above alluded to, in order to invent 
some refined method of putting me out of the world ? I feel 
persuaded that if I were condemned by the Inquisition to be 
burned alive, my calumniator would have great pleasure in 
building up my funeral pile, and setting fire to it with 
his own hands ; or, should strangulation be preferred, that 
he would, with equal readiness, tighten the cord around 
my neck : and all for the honour and glory of the Inqui- 
sition, of which, according to his oath, he is a true and faithful 
servant. 

And since we are on this subject, allow me to relate a fact 
concerning myself, which strongly evinces the subtlety of the 
Inquisition, according to the practice of the Jesuits, in avail- 
ing themselves, in foreign parts, of the assistance of Bishops 
and dignified personages. 

Every one knows how miraculously I escaped a second 
time from the horrors of the Inquisition. All those who had 
any feeling rejoiced at it; and such as met with me expressed 



THE SUBTLETY OF THE INQUISITION. 



77 



their satisfaction by kindness and polite attentions. In the 
month of January, 1850, I was at Paris, and was visited by 
a vast number of persons of every class, not only Pro- 
testants, but Catholics also, who expressed the interest they 
took in my recovered liberty. I waited upon the government 
ministers, and others who had assisted me, to thank them for 
their services ; but they interrupted me by assuring me that 
they had done no more than follow the impulse of their own 
hearts and the dictates of humanity ; that they had merely 
performed a duty ; and were rejoiced to think that their 
interference had so well succeeded, that instead of being shut 
up in the prisons of the Inquisition, I was at liberty to walk 
about the streets of Paris as I thought proper. 

In the midst of this universal pleasure, which appeared to 
animate all I met, and which was responded to by the public 
journals, I exclaimed to one of my friends : 

" Observe how the voice of the whole people is with me ; 
not a word is uttered on the contrary side, except by the 
journal of the Jesuits, which, to my credit be it spoken, 
thinks proper to abuse me in a foolish, senseless article, full 
of contradiction, written in the vulgarest language of the 
streets, or of their own sacristy, and only worthy of 
contempt." 

One day a friend came to tell me that it appeared the 
Jesuits had employed some other party to vilify me. 

" It is impossible," I observed, " that such an office shoidd 
be undertaken by an honest and well-bred Frenchman. To 
insult a person who has miraculously escaped from the 
Inquisition ! No ; a true-hearted Frenchman would no more 
undertake such a task than he would seek to persecute one 
who had escaped from shipwreck or from fire, or who had 
evaded the hand of an assassin. To insult one freed from the 
Inquisition might be allowable in a Jesuit, but never in a 
Frenchman. What a surprise it would be to him to read, in 
the Messager de la Semaine, an abusive article against me, 
full of falsehood and calumny !" 



78 



THE SUBTLETY OP THE INQUISITION". 



" But you ought to reply to it," I was told ; " these are no 
Jesuits who write, but members of the Assembly, and others 
who call themselves gentlemen." " I do not answer those," 
I replied, " who lie for the pleasure of lying and calumniating. 
Such writers may reply to themselves." 

My friends took some trouble to discover the writer of this 
article, and ascertained it to proceed from the pen of a 
diplomatist, M. de Corcelles, the ex-minister at Rome, who 
had endeavoured to negotiate the return of Pius IX., but 
without success, and given such proofs of his devotion to the 
Jesuits and other priests at Rome. This M. de Corcelles, 
after having by his subtlety contrived the French plot against 
Rome herself, and tarnished the honour of Ins nation by a 
thousand falsehoods, has returned thus disgracefully to Paris, 
and has had the baseness to accept the task from the Jesuits 
themselves, of writing a miserable article against me, as 
mean and as black as their own garb. 

It was a brilliant idea of the Inquisition to get a French 
diplomatist, a member of the National Assembly, to vouch 
for their lies ; and here M. de Corcelles came forward. To 
strengthen his assertions, it was thought necessary to look 
out for some one in England also, who would corroborate 
them ; and after six months' diligent search, as they could 
find no other, and were anxious not to lose more time, they 
got the recently created Cardinal Archbishop of Westminster 
to take up the pen against me. This second production was 
even more abusive than the first. The bishop had far less 
sense of shame about him than the member of the National 
Assembly, particularly when he had the cardinal's hat in 
view. It is related of Cardinal Pallavicino, the celebrated 
Jesuit, that being chosen by the Court of Rome to write the 
history of the Council of Trent, in opposition to that of Paolo 
Sarpi, on which occasion he was promised the rank of 
cardinal, the poor man suffered grievously in his mind, on 
account of the number of lies he had to invent ; and sending 
for a red cap, the insignia of his future dignity, he shook it 



THE SUBTLETY OF THE INQUISITION. 



79 



in his hand, and placing it on his head, exclaimed with bitter 
sighs : " Ah ! how much I endure on your account ! " Oh ! 
quanta pro te potior I In like manner Dr. Wiseman, at the 
sight of the red hat, and all that pertains to the cardinalate, 
has judged it expedient to make a sacrifice of honour and 
truth, and to rake up the most offensive matters, to present 
them to his co-religionists in the British isles. The indecency 
and revolting nature of this article shows to what an extent 
the immorality and mendacity of a bishop of the Church of 
Eome may proceed. The documents laid before the British 
Consul at Borne by my friends, whilst I was in prison, proving 
the falsehood of the accusations laid to my charge at Viterbo, 
might equally be brought forward in my justification against 
the slander of this titled Minister of the Gospel; but it 
rebuts itself, in its very exaggeration. Moreover, every one 
who knows me knows also that I was held in high esti- 
mation by the Church of Borne, until the very day when I 
was handed over to the Inquisition. I had never been the 
subject of complaint or reproof, much less of punishment. I 
was on good terms with all the bishops until that time, and 
appointed by them to preach and to hear confessions. 
Indeed, I should have blamed myself had they been dissatis- 
fied. Have I not many letters from them requesting my 
services 1 Was I not appointed to preach, during Lent, 
before the Court of Naples 1 In good sooth, it requires the 
brazen impudence of a Monsignore, to lie so openly and so 
basely. 

See now the work of the Inquisition. It says to its coad- 
jutor, " You shall have a cardinal's hat, if you raise an outcry, 
right or wrong, against the heretic Achilli. But you must 
not call him a heretic, because that term in England would 
not avail you ; no, you must assert that he believes in 
nothing whatsoever ; above all, you must say that he is an 
immoral man, addicted to all sorts of licentious habits, (a 
common case, you well know, in such as take the oath of 
celibacy). Say of him whatever evil comes into your head; 



80 



THE SUBTLETY OF THE INQUISITION. 



no matter about time or place. Say a great deal, that a part 
at least may be believed. Relate suppositions as facts, and 
comment on your own statements. Cry out loudly, raise 
reports, and give them publicity. Stick at nothing ; hazard 
whatever may tend to discredit your adversary. In this way 
you will weaken his endeavours. What can he do to vindi- 
cate himself 1 Does he bring you into court ? Shall you 
have to pay a fine 1 — Double the amount will be raised to 
pay it. Are you thrown into prison ? — Call to mind the 
martyr of Turin. In short, earn a cardinal's hat " ! ! 

The temptation is too powerful for a bishop of the Church 
of Rome. It is in this manner that the Inquisition manages 
its affairs throughout the whole world, and works so as to 
gain its ends, by promises and threats, by fraud and subter- 
fuge. 



CHAPTER VI. 



THE PROTEUS-LIKE CHARACTER OF THE INQUISITION, BOTH IN 
ANCIENT AND MODERN TIMES. 

When I asserted that the Inquisition had never undergone 
any change, that as it existed in the time of its founder, 
Innocent III., so it continued in the days of its renowned 
legislator, Paul IV., and in those of the fierce persecutors of 
good Christians, Pius V. and Gregory XII., and that we find 
it still preserving the same character, in our own time, under 
Gregory XVI. and Pius IX., I did not intend to lead my 
readers to suppose that it invariably, after having arranged 
its plans and established its system of laws, carried on its 
operations with the same uniform regularity ; and in unde- 
viating exactitude pursued its unchanging course, however 
baleful, with the steady progress of a planet in its orbit, with- 
out ever deviating from it in the smallest possible degree. 
No, such was not the idea I intended to give. In its spirit 
it has always been the same, and its laws have never under- 
gone any change ; but nothing is more varied, more un- 
certain, more changeable, than the manner in which it has 
acted to attain its purposes. With the same spirit and the 
same laws, the Inquisition of Rome is, nevertheless, different 
from that of Spain, and the Inquisition of the nineteenth 
century greatly varies from that of the three preceding 
centuries. The slaughter of the Albigenses and the Wal- 
denses, that of the Moors, and the massacre of St. Bartholo- 
mew, are events, so similar to each other, that whoever has 
read of the first is little astonished at the second or the 

G 



82 



THE PROTEUS-LIKE CHARACTER 



third, But between the perpetration of these acts it was 
expedient that at least the period of a century should in- 
tervene, in order that the people might have time to recover 
from the shock they had experienced, and be induced to re- 
ceive fresh arguments in favour of a repetition of the same 
enormity. In the meanwhile a thousand other events took 
place of a totally different character. For example, Pius V., 
while he was burning his heretics in Rome, or drowning them 
in the Lagoons of Venice, while he persecuted the Moors in 
Spain, and sent his bands to destroy the Jews, made himself 
patron of the Knights of St. John of Jerusalem, who, after 
having been driven out of Rhodes, were dispersed abroad in 
various parts ; he obtained for them the island of Malta ; and 
lavished his bounty upon them with unsparing hand, in order 
that they might fortify themselves on that rock. Now what 
did these Knights of Malta become 1 The pirates of the In- 
quisition, founded byDominic di Guzman. Yes ; these crusaders, 
who assumed to themselves the title of Christian Knights, ended 
by becoming a pack of plundering blood-hounds, ever on the 
alert to hunt out their victims, and who, even now, do not 
blush to acknowledge themselves as the Familiars of the In- 
quisition ; though so dishonourable do they know their trade 
to be, that they are obliged to carry it on under the mask of 
secrecy. But these heroes who still keep up the empty title 
of Knights of Malta, ingloriously end their degenerate career 
in the ante-chambers of the Vatican, as the Pope's guards; 
for the Holy Office, when they are too old for more active 
service, no longer takes any care of them, nor does it allow 
them the smallest pension. Many Roman institutions have 
in the same manner nourished and fallen away ; others, 
although useless, still continue, through a difficulty in 
getting rid of them. 

It is now about four centuries since Rome instituted 
monkish and knightly orders for the service of the Inquisi- 
tion. The necessity for them was first found out after the 
Council of Constance, and increased after that of Trent. 



OF THE INQUISITION. 



83 



Martin V. was too dissipated to trouble himself much about 
it, but his successor, Pius II., who had witnessed the death 
of John Huss and Jerome of Prague, and who clearly saw 
the danger that threatened the Church of Rome, in the 
spirit and the voice that arose from the ashes of those holy 
men, felt himself called upon, in the year 1459, to institute 
an order of knighthood to be called after the name of Jesus, 
whose employment should be to war against the Turks, for 
in those days all were so called, who did not venerate the 
Church of Rome. Accordingly under such pretext they 
undertook to wage war against heretics of every description, 
whom, according to the Christian charity of the popes, it was 
their duty to exterminate. This order was not pleasing to 
Paul II. and was consequently abolished : but Alexander VI., 
that well-known monster of profligacy and crime, raised up a 
fresh body of knights, for the service of the Inquisition, which 
he placed under the protection of St. George, in the year 
1492. These heroes could do no less than imitate the ex- 
ample of their unprincipled founder, and, in a very short 
time, gained for themselves an undesirable renown, for their 
deeds of the most abominable licentiousness. The succeeding 
Pope, however, laid them on the shelf. Leo X., in the year 
1520, came forward with a new order of knights, under the 
patronage of St. Peter. It is well known that this pope lost 
no opportunity of putting this favourite saint of his forward, 
on all occasions where money was to be made of him. It was 
for the building of the church that bears his name that in- 
dulgences were sent for sale, into Germany and Switzerland. 
The new knights limited their services to the collecting 
of money for St. Peter, that is to say, for the Pope ; this de- 
! graded order, however, soon died of decline. Paul III. felt 
i more than any one the evils that were likely to arise from 
i the Council of Trent, and the danger of what was called 
"reviving heresy:" in order therefore, to give greater 
I activity to the Inquisition, he founded an order of chivalry, 
| under the title of St. George of Ravenna, in the year 1538, 



84 



THE PROTEUS-LIKE CHARACTER 



the nominal duty of which was to war against heretics, 
but its real object was to renew the sanguinary scenes 
acted under Innocent III., and to repeat in Germany the 
slaughters of Dauphiny, Languedoc and Navarre. For- 
tunately, however, this pope became involved in a dispute re- 
specting the celebrated exchange of the duchy of Parma and 
Plaisance, in favour of his natural son, Peter Lewis Farnese, 
and consequently, the Knights of St. George had to pacify 
the minds of those who were offended at such robbery and 
injustice ; but it was found that this single order was not 
sufficiently powerful for the purpose, wherefore another was 
created in 1542, called the Order of the Lily, in order to 
reward such as readily submitted to the Papal authority in 
that matter. 

But in the meanwhile the Reformers gained ground ; 
Luther in Germany, and Zwinglius in Switzerland, made great 
progress. Paul III. had need of a society to oppose them ; his 
knights were no longer equal to the task — it was impossible 
to resist, by force of arms, so rapid and wide-spreading an 
influence. Charles V., if he did not openly declare himself a 
reformer, was but little favourable to Rome; and Duke 
Frederic of Saxony, the most esteemed prince in Germany,, 
was an open convert to Protestantism. It appeared neces- 
sary, therefore, that a society should be formed, which should 
present itself to the world as a religious body, to act in 
favour of the Holy See. A Spanish knight, weary of the 
occupation of war, and disgusted at the treachery of his 
mistress, had at that time offered up his sword on the altar 
of the Virgin, and devoted himself to her service, and he soon 
proved himself a fit champion for the necessities of the times. 
This Spanish knight was no other than Ignatius Loyola, who 
came to Rome in the year 1540, and became the founder of a 
religious order which, for the purpose of captivating the ima- 
gination of the whole Christian world, and to gain universal 
homage, assumed the title of The Company of Jesus ! Every 
one would have thought that this order would have been of the 



OF THE INQUISITION. 



8-5 



same description as that which was founded a short time 
before by Gaetano Tiene, and that which soon afterwards 
owed its origin to Guiseppe Calassanzio. Now it is the 
deceptive policy of the Inquisition to make it appear that 
these knightly orders are for the purpose of defending 
Christians from the attacks of infidels ; and also for the 
education of youth. But without doubt, the sole object of 
this grand piece of machinery is entirely the upholding of 
the papacy ; indeed, the whole body of knights, as well as 
of friars, are nothing more nor less than servants of the Pope. 
In illustration of this fact, we read in the history of Pius IV., 
that in the year 1560, he founded an order of knighthood, 
under the title of St. John Lateran, and that the principal 
duty these heroes had to perform was that of carrying His 
Holiness on their shoulders, seated in his chair of state, with 
the privilege of kissing his most sacred foot, both before and 
after the ceremony. In subjecting his nobles to this degrad- 
ing office, the Pope wisely considered that he was preparing 
them for the performance of any servile act that the future 
exigencies of His Holiness might require. The Eoman people, 
however, turned the cross-bearing knights into ridicule, 
calling them Knights of the Foot, and the Pope saw with 
dissatisfaction that the order did not prosper. He deter- 
mined, therefore, to invest them with fresh dignity, and 
decreed that every knight in service should also enjoy the 
title of Count Palatine, with the privilege of creating doctors 
in every department of science. This succeeded for a time ; 
the knightly Counts were content to submit their shoulders 
to the sacred burden, and kiss the foot they carried ; but the 
sarcasms of the Romans proved more powerful than the titles 
and honours of the Pope ; the knights began greatly to dis- 
relish their occupation, insomuch that the successor of Paul 
was obliged to stipend his titled porters still more liberally, 
or run the risk of not being carried at all. 

Another curious fact connected with our subject may here 
be related. Pope Sixtus V. had, or pretended to have, a firm 



86 



THE PROTEUS-LIKE CHARACTER 



belief in the miracle of the Holy House of Loretto, which 
was stated to have occurred shortly before his time. Now 
many persons, with the Bishop of Recanati, a town a little 
way from Loretto, at their head, absolutely denied that such 
an event as that the house should have flown through the air, 
from Nazareth to Dalmatia, and finally to Loretto, had ever 
taken place. But the Pope was determined to uphold the truth 
of the miracle, and created an order of knights expressly to 
maintain and defend its authenticity; this was in the year 
1586, and the order was named after the town of Loretto. 
Every knight, therefore, was bound to draw his sword in its 
defence, and to challenge to single combat whoever should 
venture to impugn its veracity. They were chiefly selected 
from the inhabitants of the province signalized by the 
event. This order continued in existence about a century, 
after which lapse of time, as no one appeared to think 
it worth his while to contend with Borne on the subject of 
the imposture, it was considered as useless, and was no longer 
kept up. 

While these knightly orders were instituted on one 
hand, on the other, many fresh monastic bodies were esta- 
blished, under new denominations, and with different dresses; 
all, however, were emploj^ed by the Church of Rome to up- 
hold her doctrines and her practice, even to fanaticism. If 
they were not both equally injurious to society, the only dif- 
ference was that the one was dreaded from its open use of 
the sword, whilst the other excited fear from its secret 
machinations ; as servants to the Inquisition they were all 
obedient alike. 

And now a word or two with respect to these secret machi- 
nations which hitherto, it seems, people have been afraid to 
talk about. The monks, whether to their credit or not I 
leave others to decide, have proved themselves more doughty 
champions than the knights; inasmuch as the latter could 
never stand against ridicule, whereas the former have braved 
and overcome it ; they have even derived strength from it : 



OF THE INQUISITION. 



ST 



their disciples, moreover, are expressly taught to despise it, 
and through a long course of years a generation of men has 
been trained up, who are appalled by no dangers or diffi- 
culties, and are capable of confronting every obstacle, in the 
service of Rome. 

The first experiment under this audacious system was 
made in the 13th century, when that knave Innocent III. 
bestowed on his church the renowned Order of St. Francis of 
Assisi. This holy brotherhood understood better than any 
other in the whole world how to live well at the public ex- 
pense, without any possessions of their own, and without 
ever incurring labour or fatigue. The first principle they 
inculcate in then order is, that there is no disgrace in the 
act of begging. Fratres nostri non erubescant. Clothed with 
a coarse garment, bound round their waist with cord, with 
sandalled feet and shaven crowns, dirty and greasy, they are 
truly as lawful objects of ridicule, to all who behold them, as 
the grossest cynic was to the enlightened Athenians. Little, 
however, do they regard it • there are even among them not 
a few who imagine they present an engaging appearance in 
their strange garb, and pretend they would not exchange it 
for the gayer costume of the cavaliers. The Franciscans attach 
so much importance to their dress, that their rules enjoin 
the penalty of excommunication to any one who lays aside 
the holy vestment, or cuts off the sacred beard. It is con- 
sidered a mortal sin for a Capuchin to assume the guise of a 
Zoccolante, and vice versa. This prohibition is equally in 
force with respect to all the monkish orders, and the neglect 
of it is considered as a species of apostasy. 

When human beings are reduced to such fanaticism, both 
in principle and in practice, it is not to be wondered at if 
they are capable of any crime they may imagine it their 
duty to commit. The obedience a monk owes to his superior 
is more absolute than that of the soldier to his commanding 

o 

officer, inasmuch as it wears the cloak of religion ; the monk 
considers himself .a spiritual soldier, and his obedience is 



88 



THE PROTEUS-LIKE CHARACTER 



based in superstition. Moreover, every monastic institution 
is a secret society, and a true monk should have the genius 
of a conspirator. He should love his own order before any 
other, and be ready to shed his blood in its defence. Every 
institution has its own particular saints. The Franciscan 
sees in St. Francis and St. Anthony the first saints in the 
whole world, the most favoured by the Virgin Mary, and the 
most fruitful in miracles ; and on the other hand, the 
Dominican considers his St. Dominic and St. Vincent the 
paragons, the ne plus ultra of all sanctity and miracle-work- 
ing. St. Dominic is not merely termed holy, he is denomi- 
nated the most holy ; Sanctissimus Pater Dominicus. Take 
one of these worthies, then, stolid by nature and rendered 
more so by his education, and place before him any sort of 
disgraceful work, and see if the Church of Rome will not 
be fully satisfied with her disciple. 

From these societies the subtle and busy instruments for 
the extension of the Papal power have been selected ; and by 
their means has Rome preserved her influence over the con- 
science, and extended her work of proselytism. 

The knights, on the contrary, enjoyed too much liberty to 
remain long in the service of the priests. It was, therefore, 
often contemplated to unite the knightly with the monastic 
life ; thus the Knights of St. John of Jerusalem considered 
themselves partly a military and partly a monastic order. 
Many professed chastity, poverty and obedience, and some- 
times a fourth vow was added, that of making war against 
the infidels. But all this was insufficient to bring them com- 
pletely under subjection ; a life of still greater mortification 
was necessary, in order to humiliate and degrade the indivi- 
dual, and render him a mere automaton ; and this was a life 
purely monastic. Whoever professes it, if he be sincere, 
ought to possess no faculty of willing or understanding, apart 
from that of his superiors ; to whatever order he belongs he 
must bring himself to the persuasion that there is no hope 
for him in the mercy of heaven, unless he be obedient to 



OP THE INQUISITION. 



89 



them j who alone, according to the Romish doctrine, are 
responsible for his acts. At the last dread tribunal he believes 
it will only be demanded of him, has he been obedient % — 
this is all he has to look to ; he who gives the order is alone 
answerable for its justice or its iniquity. Such is the teaching 
that these degraded beings are accustomed to receive. What 
its results are we need only look round those countries where 
it is most extensively carried on, to determine. 

Now these so-called superiors ascend by regular degrees, 
and at their head is the Pope himself. An order emanating 
from him, quickly extends, by means of these subordinates, 
into any direction he chooses, through all its ramifications. 
Every one knows that his ministers amount to several 
hundreds of thousands, all belonging to the same system, 
sworn to obedience, and ready to undertake whatever may be 
required of them. 

I will frankly confess my own private opinion of this orga- 
nization. Doubtless it was planned by men of consummate 
ability. It is a diabolical invention to effect the greatest 
possible mischief. And such was the intention of the three 
or four popes who had a hand in its formation. Providen- 
tially for society, the succeeding ones were men of inferior 
genius, and did not see all its advantages. With respect to 
the present time, I should imagine there is little danger, as 
these gentry no longer enjoy the same credit as they did 
formerly. Moreover, in those countries where papistical doc- 
trines predominate, the monks are held in the greatest disre- 
pute : at least it is so in Italy, where they are well known; 
and I believe the case is the same in Spain. With respect 
to France, it is a matter of regret that they have renewed 
their former influence in that country, which, since the revo- 
lution of 1850, has become the reproach of Europe. Who 
would have believed that she would not only grant an asylum 
to Jesuits, but also become their defender and their partizan 1 
It is, however, to be hoped that such a state of things cannot 
last long ; and that this nation may at length recover from 



90 



THE PROTEUS-LIKE CHARACTER 



her delirium. This hope is founded on the conviction that 
he cannot in reality but detest the Papacy, which, at the 
present juncture, actually excites in the people no other 
sentiment than infidelity in everything pertaining to reli- 
gion. 

Now, with regard to England, so great was the enthusiasm 
of her Reformation in the fourteenth century, and such was 
the spirit of the people, and so firm their laws, that Rome 
had no longer any hope of regaining the country she had 
lost. Had it not been for Ireland, she would as soon have 
thought of establishing her empire in Jerusalem and Antioch, 
as in London or Edinburgh. Nevertheless, her hopes once 
more revived, on perceiving the good effects of her opera- 
tions in 1829. The Emancipation Bill, in the estimation of 
Rome, opened the door for her return into England; and 
it was conjectured that in about thirty years, by adopting 
every possible means, the " good old times," such as they were 
in the early part of the reign of Henry VIII., might return. 

The plan was no secret; in fact, about the same time the 
Jesuits renewed their operations. Pius VIII. was pope ; a 
good old man enough in private life, but a great stickler 
for the Council of Trent. It was a serious grief to him that 
this sacro-santo Council was not law to the whole world. 
He was what the Romans call a good Canonist ; indeed he 
was of opinion that the Canon Laws were the greatest 
possible blessing that the bounty of the Deity had ever 
bestowed upon mankind. And if such were his real opinion, 
independent of any personal interest or bias, no doubt he 
meant well in maintaining it. The Catholic Emancipation 
Act, therefore, quickly inspired him with the consolatory idea, 
that he should soon be able to introduce the Canon Laws 
of the Council of Trent into this kingdom, which, according 
to his view, was already preparing a return to Rome. 

The Congregation of the Propaganda at the same time 
naturally fostered the idea of establishing a hierarchy of 
bishops and archbishops, in order to govern the Church of 



OF THE INQUISITION. 



91 



England according to the Komish laws. The project was a 
daring one, but there was work to do beforehand. Every 
colonist, before he plants, begins by preparing the soil. In 
like manner England had to be prepared to receive a Romish 
hierarchy. I imagine it was in the policy of Pius VIII. to 
prepare this ground in a better manner than it has been 
done by Pius IX. With another ten years of Jesuitical 
labour, their attempt would probably have obtained a better 
result, at least according to their own opinion ; but it has 
pleased the Lord to confound their councils. 

In what does this work of preparation consist ? The grand 
secret of the Inquisition, the labour of the Jesuits, is to 
employ every means in their power that is most likely to 
secure their end. All the world knows that in the moral 
code of the Jesuits, which is also that of the Court of Rome, 
it is maintained that, provided the end sought be a holy 
and religious one, of which they make themselves the 
sole judge, all means whatever are good and lawful ; and 
the reason, according to the doctrine of Thomas Aquinas, is, 
that our actions take their character from the end we have 
in view. Now the means employed to prepare England to 
receive the ecclesiastical hierarchy, with the Council of Trent, 
and the Canon Laws, on which her conversion depends, — the 
means, I say, are truth or falsehood, as may best serve ; pro- 
mises and threats, secret gifts, and hidden treachery; exag- 
gerated praises to their friends, and the foulest calumny to 
those they believe to be their enemies. These are the means 
which the Inquisition invariably employs, in order to gain 
its end. 

With respect to preparing England for the late coup de 
main, it was deemed expedient to arrange a grand Jesuitical 
mission to the two universities of Oxford and Cambridge. 
How well this mission succeeded, it is needless for me to 
bring proof. It is an acknowledged fact, that a number of 
clergymen of the Church of England have seceded to the 
Church of Rome since the year 1829. The rise and pro- 



92 



THE PROTEUS-LIKE CHARACTER 



gress of Tractarianism and Puseyism, and the actual state of 
affairs, must be well known to all my readers. How many 
good-hearted people in England are now lamenting over the 
wounds that have been inflicted on their unhappy Church ! 
God grant that they may one day, — and that day no distant 
one, — be healed ! 

Let us now inquire what the Roman Propaganda has 
achieved in this country from the year 1829 to 1850. It 
established, in the first instance, four apostolic vicariates, 
and subsequently, four others. The first four were entitled, 
" the district of London, the Western, the Central or Mid- 
land, and the Northern District : " the other four were esta- 
blished in the year 1840, and received the names of "the 
Eastern, Welsh, Lancaster, and York Districts." The eight 
bishops attached to these districts carried on their operations 
under the immediate directions and superintendence of the 
Propaganda — the principal organ of the Inquisition ; and 
their schemes went on quietly enough, until some among 
them, more ambitious than the rest, and not calculating the 
danger there might be of losing all the fruits of their pre- 
vious labour, took advantage of the Pope's weakness, and the 
ignorance of the greater portion of the cardinals, and hurried 
matters on to the termination of the plot which was not 
originally intended to explode so soon. The effect of this 
precipitation, however, has been to render their measures for 
the conversion of England altogether abortive. Providence, 
in its all-wise purposes, influenced a certain Doctor Wise- 
man, whose ambition of being created a cardinal had long tor- 
mented his soul, to lead the weak mind of Pius IX. to com- 
mit the egregious blunder which has ruined the whole scheme 
laboured at by the Romish Church, and the poor Jesuits, with 
so much toil and perseverance, to bring to perfection. 

I call it ruining the whole scheme, since the object was to 
go on secretly with the work, until the fit opportunity should 
arrive, when all the preparations should be complete, and 
men's minds sufficiently prepared for the denouement. If 



OF THE INQUISITION. 



93 



they could have continued their Jesuitical operations at the 
two universities for another ten years, the doctrines of the 
English clergy, and the Liturgy of the Church of England 
would have become altogether papistic. These delightful 
Tractarians, full of affection for the sister church, as they 
term that of Eome — full of admiration for the magnificence 
of her rites and ceremonies — impressed with respect for her 
worldly authority, and with veneration for her assumed apo- 
stolic succession, would readily have bowed to auricular con- 
fession, and would have admitted their belief in the real 
presence, and consequently in the efficacy of the sacrifice of 
the mass. As to the vow of celibacy, there were hopes held 
out that the Pope might be induced to modify it ; so that 
there should no longer be any obstacle in the way of a com- 
plete fusion of the two churches, provided his holiness would 
recognise the English hierarchy. Such, until the present 
outbreak, were the dreanis of the Puseyites. 

But instead of all this, the whole affair is lost through the 
folly of the Pope and the ambition of Dr. Wiseman ! An 
injudicious bull, in an unlucky moment, gave premature 
existence to the famous hierarchy ; and, to complete the 
blunder, elevated the primate to the rank of cardinal. Not even 
in any Catholic country can Rome create a cardinal without 
the consent of the monarch, neither can she send bishops with- 
out the permission of the government : otherwise, they would 
be speedily sent back. In other Protestant countries, the affair 
is settled by treaty; but no such precaution exists with re- 
spect to England : still no pope, who had a grain of sense, 
would ever have dared to send to it, in so unlooked-for a 
moment, and without any previous notice, a batch of twelve 
bishops, with a cardinal at their head ! Could a greater 
insult be offered, or a mark of more supreme contempt? 
By it the Pope has turned the English Government into 
ridicule, ignored the Anglican Church, and declared that 
he alone is the spiritual head of the country, and that he 
will govern it accordingly. It is, therefore, assuredly the 



94 



THE PROTEUS-LIKE CHARACTER 



part of England to give the Pope a proper reply to his 
arrogance, and not only to show a just resentment of the 
present insult, but at the same time to prevent its ever 
occurring again. 

Now what has been the conduct of the Inquisition with 
respect to England? What has the cabal of Jesuits been 
about 1 ? Whenever Home expects to meet with opposition, 
she invariably has recourse to indirect means to gain her 
ends. For example, it is her object to overthrow the Church 
of England. She conducts her operations in a twofold man- 
ner, — by endeavouring to pervert its ministers, and by ex- 
citing them to hostilities against the Dissenters. Indeed, the 
conflicting spirit between the two parties is greatly aggra- 
vated by the increasing corruption of the clergy. Within 
the last twenty years the Church of England has experienced 
immense losses, without knowing from what part her enemy 
asailed her. And now that the Jesuitism is discovered, what 
attempts are not made to conceal its existence! Up to 1850 
it was the fashion for the clergy of the High Church party 
to profess Puseyism. I have frequently been shocked by 
hearing sermons from reverends and right reverends, openly 
in favour of Romish doctrines. At the present moment, 
however, they are all ashamed of having appeared to favour 
them. The bishops, who at first boldly advocated Tracta- 
rianism, both in doctrine and practice, are now as zealous 
in opposing it, and the journals are full of their correspond- 
ence with such of their clergy as have publicly been accused 
of Puseyism. 

All this is most skilfully turned to account by the Jesuit 
Propaganda, who regularly correspond with, and receive their 
instructions from, the Inquisition at Rome. The English 
bishops, without being aware of it, have in their train their 
missionary from Rome, who, although he may not belong, ipso 
facto, to the company of Ignatius Loyola, is nevertheless in 
essence a rank Jesuit; and may probably be one of their own 
clergy, nay, even their own private secretary. Who shall say 



OF THE INQUISITION. 



05 



such emissaries are not to be found also in the public offices 
of the Government, nay, in the very court of her Majesty, the 
Queen of these realms? The Jesuits find their way into 
the highest society in the kingdom, introduced by foreign 
ministers, who place them in families as tutors and teachers of 
languages. I myself know several Italians who profess to 
teach, who call themselves liberals, in fact, who state that 
they are my intimates ; and with such pretences they get 
into respectable families with whom I am acquainted, who 
consequently trust to them, receive them into then houses, 
invite them to their tables, and allow them to converse with 
their children. Many of these are Jesuits, or then frieuds, 
who are recommended by them. It is to be noted that 
amoug the Italians at present in London, who teach then- 
own language, the partisans of the Jesuits are they who 
are the most encouraged, get the most pupils, and receive 
the highest payment. So that it frequently happens that 
the worthless and the ignorant find abundance of employ- 
ment, whilst the deserving and the learned starve, for want 
of anything to do. 

The Jesuits secretly spread the most atrocious calumnies 
against those who oppose them, whilst others they load 
with extravagant praise. For example, there are a few 
Italians here in London, who, like myself, have, through 
conviction of its errors, abandoned the Church of the Popes 
and the Jesuits. We are all of us loaded with abuse, and 
persecuted in every possible manner • I in particular am the 
butt for all their shafts. According to their representations, 
I have been guilty of all imaginable crimes, but of these 
crimes no proof whatever is offered ; even witnesses suborned 
for the purpose have failed to establish them. For my own 
part, I have treated my slanderers with disdainful silence ; 
others, however, have taken up my cause. A Cardinal, who 
is at the head of these calumniators, has had the lie publicly 
given to him. Any but a Cardinal or a Jesuit would have 
been indignant at such an accusation. 



06 



THE PROTEUS-LIKE CHARACTER 



I mention these things to show what is the work of the 
Inquisition now going on in this country. Here they 
cannot imprison men, or torture them, or burn them 
alive; still they have lies, calumnies, and treachery to re- 
sort to ; they sow discord among families, separate friends, 
and everywhere foment dissension and strife. They are 
unable to destroy Protestantism in England, but they excite 
the various religious sects to wage war among themselves, 
and then declare, in the face of all Europe, that the Pro- 
testants of England and Scotland endeavour to destroy each 
other. How often have I heard it said in Italy, " Oh ! the 
Protestants cannot exist much longer ; they are perpetually 
at variance among themselves ; they will be ruined by their 
own dissensions." But the Divine Providence will protect 
them from this fate, however artfully their enemies endea- 
vour to keep their disagreements alive. Still all this dis- 
cord has considerably weakened the Reformers, and retarded 
their progress ; and if the Jesuits have not succeeded in 
attaining their desired object, it is not because their plans 
were not well arranged, or their mode of carrying them out 
effective, but simply because the Almighty has willed it 
otherwise. 

It is curious to observe with what malignant artifice they 
arrange the threads of their meshes. True followers of the 
Inquisition, they feign to be strenuous advocates for liberty, 
and are the first to call out for it. What was the plea for 
Catholic Emancipation ? — religious liberty. Unquestion- 
ably the Inquisition desires to have religious liberty in 
England, in Scotland, and in Ireland; and to obtain it, pays 
court to, and unites with the dissenters, who being desirous 
of the same privileges, naturally join their votes against 
the party that opposes them. But does the Inquisition 
desire to see the same religious liberty in Italy, in Spain, or 
in Germany? No indeed : throughout the whole of the conti- 
nent it cements itself in the strictest bonds of union with every 
government that oppresses the people. It sits by the throne 



OF THE INQUISITION. 



97 



of the Emperor of Austria, by the side of kings and queens, 
and even of presidents of republics. But in England, on the 
contrary, it flies from the Houses of Parliament, and the 
palaces of royalty, and betakes itself to the manufactories of 
Manchester, Birmingham, Liverpool, Bristol, and Sheffield. 
Upon the continent it employs every possible means to be 
absolute, in spite of the people, while in the British dominions 
it associates with, and makes friends of the discontented and 
rebellious of every denomination, crying, " Brethren, we are 
an oppressed people ; they who oppress us, oppress you also. 
A luxurious and extravagant court, a weak and improvident 
ministry, and a parliament where our masters are our repre- 
sentatives ; these are our tyrants and yours. We are loaded 
with taxes, which are continually on the increase. Scarcely 
can the working man find the means of existence. The 
Church swallows up all our profits, and serves no other 
purpose than to foment scandal and division. Let us unite 
our forces, and attack our adversaries. Liberty is the 
people's right." Such is the language of the Jesuits to the 
Chartists, and such the proclamations of Dr. Wiseman and 
Co. in their appeal "to the good sense of the people of 
England.' 1 

With whom did the liberal party in parliament vote? 
was it not with the Catholics 1 It would scarcely be believed 
in Italy, that the Jesuits could induce the liberals of this 
country to join with them under the idea of gaining greater 
liberty, when their real object was to re-establish among theim 
as far as it was possible, the power of the Inquisition, even 
under the mask of freedom. 

It was the Inquisition that, under Gregory XVI., bestowed 
a benediction in Muscovy on the troops of the Czar against 
the unfortunate Poles, and which, under Pius IX., celebrated 
the defeat of the Hungarians by the armies of Austria and 
Russia. The same Inquisition, which is capable of any 
enormity, is at the present moment on the point of exciting 
the ignorant and desperate rabble of Ireland against the 



98 PROTEUS-LIKE CHARACTER OF THE INQUISITION. 

British, parliament. It would not surprise me to see ere 
long the affair of the Sonderbund of Switzerland renewed 
in Ireland and in England, occasioned by a few wretched 
bishops, as it took place in the former country on account 
of a few unworthy Jesuits. The real object of all this dis- 
turbance is to introduce into the country the government of 
Rome. All might have been prevented in the year 181-5, 
when the Protestant powers made such haste to reseat the 
Pope on the throne, and a still better opportunity was 
neglected in the year 1849, when, the Romans having legiti- 
mately deposed the Pope from the government, after his 
desertion of his people, foreign powers were allowed to invade 
the country, and to bombard Rome and two other principal 
cities of the state, to restore to him his justly forfeited 
temporal power. And could not this invasion have been 
prevented? And why was it not donel Was it not an 
offence against the Almighty 1 And will it not be visited, 
sooner or later, with the punishment due to it % This question 
naturally suggests itself to the minds of those who now, in 
virtue of their faith, feel themselves called upon not only to 
resist and to protest against it, but also to place every 
possible impediment to the further progress of the Inqui- 
sition of Rome. 



CHAPTER VII. 



THE JESUITS. 



The term Jesuit has various significations. It generally 
means the followers of Ignatius Loyola, who profess the rules 
of the Company; and also those who are in strict friendship 
with them, who eat their bread and are supported by them, 
and who are always anxious to ingratiate themselves in their 
favour. These may be considered the Acolytes of the 
Jesuits. Moreover, some are called Jesuits who are even 
opposed to the sect of Loyola, and are averse to any connexion 
whatever with its members ; but who still think and act 
according to the principles of the Jesuits ; they are equally 
subtle and ambitious, intriguing, time-serving, deceitful, and 
hypocritical, in every respect, as are the Jesuits themselves. 
The world is full of such persons, and they are called Jesuits, 
because they are in reality of the same school as the sons of 
Loyola, whose doctrines and maxims they follow, although 
they do not profess to be his disciples. It would be as 
ridiculous to see a soldier or a statesman, for example, in the 
dress of a Jesuit, as it was to see the Emperor Charles V. in 
that of a friar ; but what would you say on hearing that 
Jesuitism was more nourishing among society at large, than 
even in the Company itself 1 Would you not smile to see the 
present members of the French Assembly marching as in a 
procession, each with a Jesuit by his side? Father A. for 
example, with M. de Montalembert ; Father B. and M. de 
Corcelles ; Father C. and General Oudinot, the bombarder of 
Rome ; until we come to the last cpuple, Father Rootan, and 



100 



THE JESUITS. 



the President of the Republic, Louis Bonaparte ! This sight 
might make you smile ; but the thought it would inspire, 
would kindle, as it does in me, a sentiment of indignation. 

In this work I shall have occasion to speak of every de- 
scription of Jesuit. Meanwhile, I have a few remarks to 
offer with respect to these sons of Ignatius. What part do 
they take in the Inquisition ? The most active and the most 
influential. They are its right hand. Without their aid the 
twelve Cardinal Inquisitors would sit in vain; their long and 
secret meetings every Wednesday throughout the year, in the 
great hall of the Minerva, would tend to no effect. Of what 
service would be the weekly congregation of about seventy 
members of the Inquisition, held in the great hall of the 
Holy Office, at the Vatican, every Monday, without the zeal 
and unwearied activity of the Jesuits 1 Apparently they are 
nothing * in reality, everything. Among the servants of the 
Holy Office a Jesuit is never to be found $ rarely among their 
coadjutors. A Jesuit is never seen entering the Palace of the 
Holy Office, or in conversation with an Inquisitor. It might 
even be imagined that the Reverend Fathers were opposed to 
the institution, or at least that they shunned all relation and 
intercourse with it. And so studiously do they keep up this 
appearance, that many persons actually believe that the 
Jesuits have nothing whatever to do with the Inquisition. 
Indeed, I was at one time of the same opinion, till I was 
fully enlightened on the subject by a Jesuit himself, and, 
what is more, a worthy Jesuit too ! one who had been my 
tutor in the Belles Lettres, in the College at Viterbo, and 
whom I met again at Tivoli, in September, 1833. 

I was there in the discharge of my duty as Visitor of the 
Dominicans, and at the same time availing myself of the 
salubrity of the climate, which was beneficial to my health. 
Accordingly, I was accustomed to walk every day for some 
hours in the country. The good Jesuit was soon aware of 
my regularity in this habit, and as the time I selected was 
invariably the last two hours of the day, he proposed to me 



THE JESUITS. 



101 



to become my companion on these occasions. I believe it 
was the first time that a Jesuit had been seen walking abroad 
in company with a Dominican. My former master had 
become my friend ; and although I had never at all liked 
the society of the sons of Loyola, yet I found this one, and 
another or two of a similar description, to be honest and 
worthy men, who, to their misfortune, had adopted the robe 
of the Jesuits. I was visited almost daily by my friend, who 
came either alone or in company with a lay brother ; we 
walked out together, and entered into familiar conversation. 
One day we spoke about the Inquisition. We were alone, in 
that beautiful grove of olives which crowns the pleasant hill 
on which stands the town of Tivoli, so well known to Horace. 

u How does it happen," said he to me, " that you have 
never been embroiled with the Inquisition % Some time ago 
I was told that you were Vicar of the Holy Office; but I 
have since, on better authority, learned that you were merely 
Vicar of the Sacred Palace. And I was glad that it was so, 
— it would have grieved me much to have heard that you 
were an agent of the Inquisition." 

" Oh ! I had neither inclination nor ability for the office : 
treachery, deceit, and malice are the necessary qualifications 
for its agents. An Inquisitor must be suspicious, prone to 
judge amiss, to convert shadows into substance, and to see 
everything in the darkest colours. In the eyes of an Inqui- 
sitor every individual is evil, and deserving of punishment. 
How could I be led to form injurious opinions respecting my 
brethren, when I am naturally disposed to see things in a 
charitable point of view, and as far as possible to make ex- 
cuses for others 1 An Inquisitor, besides, is one who is lost 
to all sentiments of humanity, without heart or feeling, and 
more indifferent than a stoic. God preserve me from the 
temptation of ever connecting myself in the slightest degree 
with the Inquisition." 

" As far as I see, then, it appears you have never enter- 
tained the least desire for such an office, I give you joy. 



102 



THE JESUITS. 



The Inquisition is injurious to the Dominicans, who are 
prompted by an insane ambition to become Inquisitors, and 
this entails on them the hatred of the whole world. The 
Franciscans are too prudent to connect themselves with it. 
The Jesuits, more cunning than the rest, act as the monkey 
did when he made use of the cat's paw to get the chestnuts." 
f( How ! do the Jesuits meddle with the Inquisition 1 " 
" My dear friend, is it new to you 1 What would the In- 
quisition be without the Jesuits 1 The Dominicans may call 
themselves Inquisitors ; but they could not even decline the 
noun Inquisition, unless the Jesuits taught them. In fact, 
what do the Inquisitors search out 1 They sit still to receive 
denunciations. The Holy Office would be but badly sup- 
ported if it depended solely on the exertions and abilities of 
its own immediate officials. Unquestionably, St. Dominic, 
with his cloudy intellect, was an Inquisitor j Peter of Verona, 
commonly called Peter the Martyr, was more efficient, but 
his imprudence cost him his life. I marvel much that a 
similar fate did not befall Domenico di Guzman ! He slew, 
and caused to be slain, many more than Peter of Verona 
ever did * of a ruddy complexion, fierce and sanguinary, he 
was equally imprudent as his disciple. Far otherwise was 
Ignatius Loyola ; cautious and wary in all his operations, 
and, although a soldier, averse to exposing himself to danger, 
he cautioned his followers to use the utmost prudence in 
carrying out their measures, and by no means to expose 
themselves foolishly to public odium or indignation. I say 
foolishly, because what, after all, is the amount of profit, to 
those who are in the service of the Inquisition? You, who 
are a Dominican, understand this better than I do." 

" Oh ! it is next to nothing. Our Inquisitors in Umbria 
and.Romagna receive from the Holy Office in Rome, under 
the head of ( vestment money,' the paltry sum of three scudi 
(about 13s. 6d.) a-month ; which they have no means of 
increasing, unless they can occasionally pick up a trifle by 
saying a few masses. The monastery allows them no other 



THE JESUITS. 



103 



advantage than the ordinary diet of the friars. Besides, it 
not unfrequently happens that, on account of the Inquisitors 
claiming exemption from the duties of the monastery, 
the prior deprives them of what he grants to the other 
members. In a visit I once made to the Monasteries of 
Spoleto, Foligno, Perugia, and other places, I found the 
Priors and the Inquisitors in open dispute with each other. 
The Priors complained that the Inquisitors refused to sing 
in the choir; and the Inquisitors, on the other hand, were 
indignant that they had not enough to eat, nor any wood to 
burn during the winter." 

" They were not denied what was wanted for an auto-da-fe. 
I suppose : but continue your recital." 

" Well, these disputes were settled by the Provincial and 
by myself, and it was arranged that the Inquisitors should 
thenceforth sing in the choir, and be subject to the Prior, as 
to all the duties of the monastery; the Prior, on the other 
hand, was to be considered under the obligation of treating 
the Inquisitors with civility, and allowing them the same 
advantages as were enjoyed by the rest of the brotherhood. 
At Spoleto, the Inquisitor not being inclined to take his 
dinner at the usual hour with the rest of the community, 
the Prior frequently obliged him to go without any at all. 
The Inquisitor complained to the General of the Order at 
Rome, and he wrote me word to accommodate the matter 
between the parties. It was proposed that a certain sum 
should be allowed by the Prior, for the dinner and supper of 
the Inquisitor. Fifteen baiocchi (sevenpence halfpenny) were 
all that was offered by the hberal-minded Prior for the daily 
expenses of the Inquisitor, and it was not without much 
trouble that I got the sum raised to seventeen baiocchi and 
a half. I mention this matter to show how little profit 
accrues to an Inquisitor, if the duties of his office are honestly 
discharged. An Inquisitor once told me in confidence, that 
he found it necessary, in order to live, to abstract a little 
money occasionally from the office, by augmenting, in his 



104 



THE JESUITS. 



accounts with it, the amount of his expenses. Another lost 
his situation at Perugia, because it was discovered that he 
had regularly charged double for the maintenance of the 
prisoners under his care ; and another, at Faenza, seized upon 
a poor shoemaker, and imprisoned him, that he might be 
obliged to work for him ; and when he wanted his clothes 
to be mended, he laid hold of some tailor, whom he shut up 
till they were done, on pretence that he indulged in a habit 
of profane swearing." 

" What a shame ! How base they become ! How degraded 
is that faith which requires the support of such a race ! The 
office itself is too degrading to be exercised by any person of 
probity or honour. At one time the Inquisition was greatly 
enriched by fines and confiscations ; and many spontaneous 
offerings were made to it by the rich, who freely opened their 
purses to get out of trouble. Money also came in from 
numerous patents : in short, the Inquisition was enabled to 
allow a good salary even to its clerks. But the times are 
altered; the Holy Office has lost its credit, and consequently 
its officials are bankrupts." 

" But how," I suggested, " have the Jesuits become con- 
nected with the Inquisition? We have departed from our 
original question." 

" Doubtless you imagine that the Holy Office is engaged 
in taking notice of crimes or offences against religion. It is 
true, when such cases occur, they proceed according to rule. 
But you are not to conclude that such is the sole occupation 
on which above seventy counsellors, and twelve cardinals, 
with the pope at their head, are engaged in the weekly 
meetings. If it be necessary to punish, as they say, all 
who deserve it, they ought to begin with unbelievers; in 
that case they would find many among the cardinals them- 
selves who have no belief whatever ; and the same infidelity 
descends throughout every class of society. But it never 
happens that any of them are subjected to punishment; on 
the contrary, only those heretics are the objects of attack, 



THE JESUITS. 



105 



who are unbelievers merely as to some of the doctrines of 
Rome, although firm in their faith as regards the doctrines 
of Christ and of his apostles. Of these, however, few allow 
themselves to be seized by the Inquisition. An Italian who 
changes his creed generally contrives, before the fact gets 
known, to make a pilgrimage to Geneva,* and the Holy 
Office has to delay its vengeance till its victim can be ar- 
rested. Were the Inquisition to have no other care than to 
look after heretics, it would be the same as if the Jesuits 
were to have nothing else to do than to attend to their 
schools for young boys; in which case two-thirds of the 
Order might well be dispensed with. It is well known that 
at Rome everything opposed to clerical government is consi- 
dered as heresy, and excommunicated accordingly; but real 
heresy is the last subject to be thought of, or attended to. 
The principal object of the Inquisition is to possess itself, by 
every means in its power, of the secrets of every class of 
society. Consequently, its agents enter the domestic circle, 
observe every action, listen to every conversation, and would, 
if possible, become acquainted with the most hidden thoughts. 
It is, in fact, the police, not only of Rome, but of all Italy; 
indeed it may be said of the whole world. Now the Domi- 
nicans, even with the assistance of the priests, would be 
altogether unequal to this task, were not the Jesuits them- 
selves the secret officials of this police. The mere govern- 
ment spy is seldom enabled to arrive at the exact truth : it 
is difficult for him to get at the secrets of a family; he is 
met with counter operations ; schemes are laid expressly to 
deceive him, and he is frequently put to considerable trouble 
and inconvenience to ferret out an affair, without obtaining 
any final success. For a long time the Italians, and more 
especially the Romans, have learned the art of playing upon 
the credulity of the spies, and making them believe things 
quite contrary to truth. But nothing of this sort takes place 

* A common expression in Italy to denote that a person has hecome Pro- 
testant. 



106 



THE JESUITS. 



with the Jesuits, to whom no door is closed, no curtain drawn, 
no veil or shadow cast over secret or mystery. What they 
cannot learn from the men, they ascertain from the women ; 
what the father will not disclose, the son will reveal; and 
what the master of the house may be desirous to hide, the 
servant may bring to light. The spy has need of frequent 
and lengthened research; whereas the Jesuit arrives at the 
fact at once. As has been before observed, the spy is de- 
ceived by false statements, which is not the case with the 
Jesuit. The confessional leads to many important disco- 
veries; and where this is insufficient, much is learned even 
from the children in the schools. The police daily sends 
forth its numerous spies, who disperse themselves throughout 
the whole of Rome, and pursue their investigations, not only 
by day, but by night also. Frequently, overcome with the 
fatigue that the incessant labour of one day has produced, 
they are obliged to devote the whole of the succeeding one 
to a complete state of rest. It is different with us Jesuits. 
You know the church of the Gesa. Every morning at break 
of day, as the doors are opened, twelve Reverend Fathers 
ascend the steps of the sacred edifice, dressed in their robes 
and surplices, and seat themselves in their confessional chairs. 
Who are they who present themselves at that early hour, to 
give an account of their sins ? Servants of both sexes, and 
all the old men and women who are stirring betimes in the 
morning, shopkeepers and workpeople ; all those, in short, 
who are better acquainted with other people's business than 
with their own. So that in less than an hour all the trans- 
actions and gossip of the city are related at these twelve con- 
fessionals; from whence, at the termination of the audience, 
they are taken home, as you may imagine, to be examined, 
discussed, and, with due caution, registered as cases of con- 
science, &c. 

" What is done in the church of the Gesu, is also done in 
that of St. Ignatius, of St. Andrew on the Monte Cavallo, of 
St. Vitale, and the other churches belonging to the Fathers 



THE JESUITS. 



107 



of the Company. Frequently a fact, or a conversation, that 
is half ascertained in one place, is fully disclosed and con- 
firmed in another. The cleverest among our body have the 
office of confronting those they desire to examine ; and every 
day they go from house to house, collecting whatever intelli- 
gence of interest may present itself. In this manner we be- 
come acquainted with the most minute and secret affairs of 
the city. But our exertions do not end here. We have our 
nocturnal oratories, as that of the Caravita in Rome, whither 
the elite of good society generally resort. We have besides, 
as you know, our courses of spiritual exercises, which are 
always well attended ; the conferences for the scrupulous, 
where they worm everything out of them ; friendly visita- 
tions, which are never deficient in supplying information; 
and of which there are always a vast abundance over the 
whole country. Every one who is desirous of place or office, 
applies to us. It is impossible to be more courteous or zea- 
lous than we are in proffering our services, and what we ask 
of the government for our friends, we naturally succeed in 
obtaining. Moreover, we supply families with servants, and 
change them when required : consequently, every one is 
obliged by us, and entirely devoted to us. 

" What I have told you respecting Rome is equally true 
with regard to all other places, wherever we are to be found ; 
in Naples, Turin, Genoa, Modena, Verona, or anywhere else. 
Look, for instance, at this little town of Tivoli. No one 
stirs a foot in it but we are aware of it ; and we have no 
occasion to go out of our houses for information. I myself 
have been here seven years ; I have never ascended the stair- 
case of any house in the place, and yet I am well acquainted 
with the affairs of every family that resides here ; what they 
are doing, what they are talking about, what their intentions 
are, even to the most minute matters: in proof of which, 
the next time we are walking out together, ask any question 
of me respecting any person we may chance to meet, and 
you shall have copious information." 



108 



THE JESUITS. 



We were here interrupted in our conversation by two 
other Jesuits, who were returning from their walk, and who 
accompanied us home. 

The next day we met again. My companion was accom- 
panied by a youth, who had, I believe, the charge of a school. 
He was also a Jesuit, and on terms of strict intimacy with 
my friend. We passed through the town with but little 
conversation : the two Jesuits, with their eyes bent to the 
ground, appeared to take no notice of the passers-by ; yet I 
observed they never failed to see when they were saluted, 
nor did they ever omit to return the salutation. As soon as 
we were fairly out of the town, we began to enter into 
familiar conversation. 

" Well," observed my friend, " what do you think of our 
discourse of yesterday ? " 

" To tell you the truth, I was greatly surprised at what 
you told me." 

" You would perhaps be pleased if I made the experiment 
I talked of." 

" Oh, I am fully persuaded of the accuracy of your asser- 
tions. Besides, I am but little interested in the concerns of 
this place. Nevertheless, I will not refuse your offer. But 
tell me, in the meanwhile, how is it that the Jesuits, who 
perform such services for the Church, are never raised to 
places of dignity or profit in it ? " 

" If we had any desire that way, we should soon obtain 
what we wished for. We who have the power of disposing of 
these situations to others, might easily choose for ourselves. 
Had any other person than yourself asked the question, I 
should have given him the answer which our Institution puts 
into our mouths — ' A Jesuit is sworn to aspire to no eccle- 
siastical dignity; nor can he accept any, without a special 
dispensation from the pope.' But this reply will not be 
sufficient for you, to whom I have disclosed so many of our 
secrets. I tell you, then, that we should never succeed in 
our undertaking of supporting the Church of Rome, unless 



THE JESUITS. 



109 



we kept ourselves aloof from all her honours and dignities. 
A man once placed high in the Church has finished his 
career. A bishop and a cardinal serve very well to make a 
splendid appearance, and that is all. In the human body, 
the head governs the members; but in the moral body of 
the Church, the case is reversed, and the more active and 
influential members govern the head. Thus the bishop is 
not the moving power in his diocese, it is his vicar or his 
confessor. In like manner, it is his theologians, and not the 
cardinal, who sway the congregation ; he says Yes, or No, as 
they direct him. The theologians and the confessors, then, 
are really at the head of affairs, and not the cardinal or the 
bishop. The pope himself is subject to the same regulation. 
I smile when I hear of the pope's holding a secret consistory. 
The Romans believe that he is then actually himself engaged 
with his cardinals in the discussion of important matters ; 
whereas the true secret consistory is held by the General of 
the Jesuits and his counsellors ; and it is by them that 
everything is discussed and decided. Now, all this could not 
be done, were we not simple monks, and open to no ambition 
but that of serving the Holy See." 

At this moment some ladies passed us, whom the Jesuits 
were the first to salute by taking off their hats : but from 
the coolness with which the civility was acknowledged, I saw 
there was very little friendship between the parties. 

" Can you tell me," said I to my friend, " who these 
ladies are 1 " 

" yes, I can tell you not only their names, but their 
ages too, if you desire it." 

" Have you ever been in company with them ? " 

" Never ; but that does not prevent me from being able to 
furnish you with every minute particular in their biography.^ 

Whereupon he entered into so many details concerning 
the history of these ladies, that I was astonished at the 
extent of his information ; but I was still more surprised to 
hear the younger Jesuit contribute his share as well, and 



110 



THE JESUITS. 



even correct some points which the other had advanced. 
I had the curiosity to inquire how long this youth had been 
in Tivoli, and discovered that he was a Pole, and had only 
been six months in the place. 

A priest came by, next, and respecting him also we had a 
full and minute account. Afterwards the Princess Santacroce 
passed in her carriage ; my two Jesuits made her a profound 
reverence, and the elder of them entertained me with the 
history of the lady, till we reached home. 

The following day I thought I would engage my chronicler 
on some other interesting matters, and I led the subject to 
Rome and the Cardinals. 

" You are acquainted," I said to him, " with the major 
part of the Roman cardinals, especially, I suppose, with such 
as are friendly to the Holy Office." 

" I know them all, both friends and enemies, if not per- 
sonally, at least by reputation ; and of every one of them I 
could, if you wished it, give all the circumstances of their 
lives, from their birth to the present day. You may rest 
assured that a Jesuit, after ten years' experience, unless he 
chance to be a stupid fellow, in which case he is soon 
expelled from the Society, ought to know far more than the 
most expert and practised officer of police. For my own 
part, I am conscious that I possess a certain dexterity in 
these matters ; and it is on this account that I have been 
sent into various places, and entrusted with so many com- 
missions. I cannot, however, imagine why they have kept 
me seven years in Tivoli, doing nothing but what my office 
as professor of moral theology requires, to settle cases of 
conscience. Still they have given me my degree (il grado)* 
and I imagine I shall shortly be called to Rome, to attend to 
other matters." 

* An expression among the Jesuits to denote that the party is admitted to the 
last profession ; that is, that he has taken the solemn vow, in virtue of which he 
can never in future be expelled from the Society. 



THE JESUITS. 



Ill 



" To be one of the twelve who every morning at an early 
hour occupy the confessionals at the Gem 1 1 " 

The Jesuit smiled significantly, as much as to say, " I 
believe so." 

" But tell me, my dear master," I rejoined, " would you 
not be more useful in other matters ? How well you could 
impart instruction in Greek and Roman literature, not only 
my testimony, but that of all your other pupils, might be 
brought forward to prove. You direct the studies of youth 
with so much judgment ! Besides, that is an occupation, as 
I understand it, worthy of a Jesuit. But to go about spying 
into other people's affairs, to serve the Inquisition and the 
Court of Rome, is an employment that God may perhaps 
pardon you for exercising, but society never will." 

" My dear friend," replied he, " such is the price at which 
we are admitted into the Society of Jesuits. It is necessary 
to do many things to which we may be naturally averse, 
many things contrary to our nature, and even to our con- 
science." (And here a sigh betrayed the anxiety he felt.) 
" You will perhaps ask, why I remained among the Jesuits, 
before I had received my degree 1 I can understand the 
question. But you, who are now a theologian and a preacher, 
turn to the 7th chapter of the Epistle of St. Paul to the 
Romans, where the apostle laments his own state, speaking 
of himself : ' For the good that I would, I do not ; but the 
evil which I would not, that I do ; ' and concludes with that 
memorable exclamation, ' wretched man that I am ! who 
shall deliver me from the body of this death 1 ' I can assure 
you that more than once I have proposed to myself to quit 
the Society while I had yet power to do so ; and then a 
thousand thoughts came into my mind : — What will they 
say of me, if I leave the Society which hitherto has been as 
a mother to me ? I shall have to endure the remorse of one 
who, as it is written, ' has put his hand to the plough, and 
has looked back ; ' and on account of my dereliction I 
shall be adjudged unworthy of the kingdom of heaven ! 



112 



THE JESUITS. 



I desired so much to become a Jesuit, that I abandoned, as 
you know, my chair at the Sapienza, and gave up my inherit- 
ance to my brothers ; I bade adieu to all the world, and 
buried myself in this cloak, which I have now worn for fif- 
teen years. How was it possible to retrace my steps, to 
disclaim my own words, to give the lie to myself? Ah, my 
friend, I pray you may never repent having assumed your 
present habit, that you may never experience the regret I have 
endured ! But all this has passed away. I am now a Jesuit, 
fixed in my vocation. In taking my last vows, I have sworn 
to die in my Order. Nothing can now alter my deter- 
mination." 

After this conversation several days passed without my 
friend's making his appearance ; and I dared not inquire 
after him, fearing he might possibly have repented of the 
confidence he had reposed in me, and be desirous of breaking 
off our intimacy at once. I was however mistaken. He still 
retained his regard for me ; but that which would have been 
commendable in any one else, was, it appears, in a Jesuit, a 
fault, a weakness, and contrary to the rules of the Order. 
The aged spiritual director of the establishment had found 
the conduct of my friend to be very reprehensible. This old 
man was not himself the Superior, but the superintendent ; 
he was one of the assistants of the General of the Order, and 
usually resided at Tivoli, where he was well known as the 
celebrated Father Sineo. He was the oracle of the Society, 
and was consulted in all matters of importance. He gene- 
rally inhabited an apartment secluded from the rest ; like 
those idols of the Church of Rome which are withdrawn 
from the light of day, and shut up in obscure places, to in- 
spire more veneration ; or if placed in a niche, they are 
covered with a curtain, to guard them from the profane eyes 
of the multitude ; who would go crazjr, in their senseless 
adoration, if they saw them always before their eyes. In 
like manner, this Father Sineo lived at Tivoli, like the 
cuckoo in the fable, who delivered his oracular sayings 



THE JESUITS. 



113 



from his hole in the rock, to those who went to consult 
him. 

Now, this Reverend Father, seeing the intimacy that sub- 
sisted between my friend and myself, and fearing that he 
might disclose some of the secrets of the Company to me, 
summoned him into his presence, and told him that it was 
not befitting that a Jesuit should be seen more than once, in 
public company with a stranger to the Order • that our 
friendship might degenerate into familiarity, and so on 
into mutual confidence, to the danger of the betrayal 
of the secrets of the Institution. That, in fact, the Ge- 
neral of the Order had learned that we w T ere every day 
walking out together ; and although this might not in itself 
be objectionable, still his Reverence advised him to break off 
such a public display. My good Jesuit had consequently to 
make a further sacrifice, and deprive himself of this little 
solace ; he wrote to me on the occasion, assuring me that it 
was not from any diminution of friendship on his part if he 
could not meet me as usual. 

I understood all this perfectly well, and continued my 
accustomed walks alone. Still my Jesuit w T as not forbidden 
to talk with me in private, and it was not long before he 
came to pay me a visit ; when I expressed to him my satis- 
faction that our conversation had not been overheard. 

" Oh !" replied he, " Father Sineo would not in that case 
have let me off so easily. Without doubt, I should have 
been immediately sent away.' 1 

" I trust they would have done you no further injury," I 
observed. 

" The Jesuits are not like the friars and the nuns," he 
replied, " among whom those who transgress have to submit 
to a public penance ; for instance, a Capuchin who cuts off 
his beard is obliged to eat with the cats,* until it grows again. 

* To eat with the, cats, mangiare cd gatti. This curious punishment is liter - 
ally put into practice in the Capuchin monasteries. The culprit sits on the 
ground in common with the cats, of which there are always plenty in these 

I 



114 



THE JESUITS. 



But with the Jesuit it frequently hajnpens that no one knows 
he is undergoing punishment ; and he himself only per- 
ceives he has incurred the displeasure of his Superior, by 
finding himself constantly and most ingeniously thwarted in 
all his inclinations and wishes. In some cases the offender 
is made to change his residence, to leave his country, and to 
travel into Asia or America. Moreover, if a Jesuit commits 
any great crime, his offence is concealed, in order that no 
scandal may attach to the Company ; for it desires, more than 
any other body, to be esteemed irreprehensible ; as if its 
members were gifted with the privilege of impeccability. It 
is moreover always expected that a Jesuit thus protected by 
his Company, should consider himself bound to expiate his 
crime by the greatest possible show of repentance ■ after 
which he is again taken into favour. Generally, those who 
are sent into foreign countries are not allowed to return, 
until they have signalized themselves in some praiseworthy 
manner. It is considered a great favour to be called to 
Rome : as it is also a heavy punishment to be banished from 
it. For my own part, I have many times requested to be 
sent to some foreign country, but I never could obtain my 
wish. To tell the truth, I should much prefer a mission to 
England. I differ from my brethren in that respect ; al- 
though a Roman, the air of Rome, and more particularly of 
the Vatican, is too oppressive for my liking." 

" Well, for my part," said I, " I never could understand 
what business Jesuits can have either in England, or in the 
United States." 

" Still," replied he, " there are many in both those coun- 
tries, and many more will follow. It is our desire and our hope, 
to obtain the same influence in England that we have in Italy. 
Protestantism in that country already inclines greatly to- 
wards Catholicism, and will do so still more, in proportion as 
the Jesuits gain ground there. 

houses, and is not even allowed to defend his plate against any attacks his feline 
companions may venture to make upon it. 



THE JESUITS. 



115 



" Our success would be yet more rapid were we not im- 
peded by other priests and monks, who, in their ignorant 
fanaticism, imprudently attack the Protestants, and thus only 
strengthen their opposition to the Church of Rome. We, on 
the other hand, have the art of introducing ourselves among^ 
them without exciting attention ; consequently, without crem- 
ating suspicion or alarm. Apparently occupied with our own 
affairs, we appear to take no notice of those of other people. 
We readily associate with them, sit at their tables, and con- 
verse on general topics ; we never oppose or contradict what 
they may advance. Do they talk of the Bible 1 we are ready 
to talk on the same subject. We always, however, have some 
strong arguments in reserve, for which most of them are not 
prepared ; scholastic doctrines, which the Bible does not dis- 
avow, and which are received with great willingness. So that 
while, on one hand, we lament that there should be an Epis- 
copacy separate from Rome, we talk largely, on the other, on 
the important doctrine that the Bishops are the successors of 
the Apostles ; and thus prepare the «vay for the conclusion, 
that the Pope is the successor of St. Peter. In fact, you will 
find, that in consequence of this doctrine of Apostolic suc- 
cession, the Episcopalians generally entertain a respect for the 
Chair of St. Peter, in which the chief of the Bishops is 
seated. 

" The principle being admitted, the consequence naturally 
follows. • And it is to be noted, that if any one speaks slight- 
ingly of the Roman Episcopacy, the Bishop of London is the 
first person to reprove him ; and moreover, the English Epis- 
copacy calls that of Rome her sister. It is not so, however, 
with the Presbyterians and other sects. The Church of 
England retains the two Sacraments of Baptism and the Holy 
Supper ; both of which, according to their belief, and accord- 
ing to ours also, confer sanctifying grace, (gratiam sanctift- 
cantem,) not only ex opere operato, but also ex opere operantis, 
and thus the minister becomes an advocate, sine qua non, for 
justification in Baptism, and for the real presence in the Eu- 



116 



THE JESUITS. 



charist. Should a doubt be expressed as to the sacred 
character of the minister, or as to the efficacy of the consecra- 
tion of a bishop, as practised in their Church; should their 
white robes, or their Book of Prayer be criticised, the 
same outcry is raised by them, as would be raised by the 
sandalled friar, if you ridiculed his tunic, or his legends of 
St. Francis. 

" The state of the case is this : Missionaries in general are 
imprudent, and begin by depreciating points which their oppo- 
nents most especially hold in reverence. We, on the contrary, 
take care to inform them that these matters, inasmuch as they 
are traditions of greater or less antiquity, are deserving of con- 
sideration ; and the more so, as they come near the traditions 
of the Apostolic Church of Eome. 

" Do you think the Episcopalian clergy would ever consent 
to change their book of prayer? We might as soon be ex- 
pected to give up our mass-book and breviary. They cannot 
therefore blame us if we are tenacious in keeping to our 
ritual, liturgy, and othfer ecclesiastical observances. 

" In the Church of Kome there are canons, whose office we 
ourselves deem objectionable ; those, for instance, who, for a 
sum of money, often of considerable amount, make it their 
business to pray for other people, (heaven knows what sort of 
prayers are those they mutter in the choir.) Well, in the 
English Church, every bishop has his canons, who have the 
negotium in otio, and otium in negotio, to go every day into 
the choir, to repeat twice a-day the same service ; and for this 
easy task they are well paid in good English pounds sterling. 
Suppose now, a canon from St. Peter's at Rome should pre- 
sent himself at the Cathedral of St. Paul's, or at West- 
minster Abbey, you woidd find that the reverend canons 
there would receive him with more courtesy than they would 
show to either Luther or Calvin. 

" Observe now," he continued, " our method of proceeding 
in England. We get acquainted with the Episcopalians ; 
our time would be lost with others ; and while we praise their 



THE JESUITS. 



117 



doctrines, we endeavour to show how near they are to our 
own. We compare the respective Churches, their bishops 
with ours, the canons with the laws of discipline, the Mass- 
book with the Prayer-book, the robe with the surplice, and so 
on. The only point on which we cannot assimilate, is our 
celibacy, and their matrimony • and here we argue that as that 
is a matter of discipline, the Church might alter it, should 
it be deemed expedient to do so ; the pope having the power 
to dispense with the observance. 

" If any one complains that with us the cup is not given 
to the laity, we observe that this, too, might easily be ar- 
ranged, if there were no other difficulty. But the clergy of 
the Reformed Church of the present day, both ministers and 
bishops, have for the most part an idea that the Reformation 
has taken away much which might have been regained. They 
begin to be sensible of a certain dryness in their worship, 
without either an image, or the cross ; no one knows why 
the mitre has been taken from the bishop, and the gown from 
the priest. We observe to them, that it would not be amiss 
to restore those customs which are harmless. And thus by 
degrees, in some churches, we see images set up over the 
communion table, which give it the appearance of an altar. 
And if an image is not allowed, at least a handsome cross 
may be painted and gilded, before which the minister, as he 
passes, may make his obeisance. The mitre which the bishops 
no longer wear on their heads, in sign of jurisdiction, is trans- 
ferred to their coat of arms, their carriages, and their plate ; 
and seeing it thus painted and engraved, the desire naturally 
arises in the breast of some of them to wear it also. 

" Our priests are wedded to their collar, the English mini- 
sters to their white cravat. If we had the courage to show 
ourselves in London in our gowns, I woidd wager that they 
also would wish to be clothed in the long black garb, close to 
the throat, with a single row of buttons."* 



* This prophecy has come to pass. 



118 



THE JESUITS. 



t( It appears then," said I, " that jour mission to the British 
Isles is exclusively to convert their Episcopalian ministers to 
the Church of Rome ?" 

" Not them exclusively, but principally, as being the most 
accessible. We do not however altogether lose our time 
whilst looking after the sectarians also. In fact, some of us 
take the Presbyterians, and those who are called Dissenters, 
under our especial care. In ingratiating ourselves with the 
Episcopalians, they become sufficiently friendly to evince no 
great displeasure against us, if we now and then succeed in 
leading away one or two of them from their faith. In short, 
we have nothing to fear from them, either in England or in 
Scotland : so long as we handle them gently, they never turn 
against us. But it is very different with the Presbyterians, the 
Baptists, the Methodists, the Independents, and others of a 
similar class ; we cannot deceive them into a belief that their 
opinions approximate to ours ; everything regarding papacy 
they hold in such abhorrence, that, as they express it, they 
would rather enter into a league with the arch-fiend himself 
than with us. How then do we proceed with them ? I have 
already said it is in vain to think of overcoming them by 
argument. Our efforts are directed to sow enmity between 
them and the Episcopalians. And from this we derive a 
double advantage ; they cease to trouble themselves respect- 
ing us, and endeavour to annoy their adversaries. The result 
of the whole is, that the Episcopalians (I speak more parti- 
cularly of the most zealous) end by preferring us to the 
Dissenters, and will one day or other bestow on us privileges 
that will be denied to the latter.* Thus from their mutual 
discord we gain an increase of power." 

" The plan is worthy of the Jesuits," I replied ; " but do 
you think it will succeed % Will they not ultimately become 
aware of your intentions 1 and may it not happen that all 
parties, Episcopalians, Presbyterians, Baptists, Dissenters and 

* Here likewise the Jesuit has proved himself a true prophet. 



THE JESUITS. 



119 



others may unite, and direct their hostilities against your- 
selves 1 " 

" In that case our mission would terminate, as it would no 
longer be possible for our Church to maintain its establish- 
ments in that country. "We must, to use the common phrase, 
shut up shop. But such a union is impossible. You might 
sooner expect the dog to be in friendship with the cat, the 
wolf and the lamb to feed together, or the fox and the goose 
to share the same meal, than that these different sects should 
harmonize together. I do not speak" so much of the people 
as of their different ministers. They are always disputing 
among themselves, frequently on very trivial matters ; and 
we gain ground from their dissensions. It is our business, 
therefore, to add fuel to the name of their controversy. 
Should they relax ever so little, we endeavour to invent 
some new cause for debate, and to engage in it the most 
influential and wealthy individuals. It would be a sad 
affair for us were a religious alliance to take place in Eng- 
land — if the Bishop of the Established Church, for ex- 
ample, gave the hand of fellowship to the Scotch Pres- 
byterian and the Dissenter ; the reproach of Protestantism, 
on account of its division, would then be taken away, 
and the cause would present a new aspect to the Catholic 
world ! 

" I can tell you, moreover, that the desire to become Pro- 
testant would then extend even into Italy, which at present 
smiles at the disputes between the ministers of various deno- 
minations in England ; similar to the quarrels which once 
prevailed in Italy between the different orders of monks, as to 
whether the robes of the minister should be white or black, 
and as to their specific form — for an Episcopalian would never 
preach his sermon in a Geneva cloak, neither would a Presby- 
terian pray to God from the liturgy of the Church of Eng- 
land ; — whether the sermon should be written or extempore ; 
whether the prayers should be offered up standing or kneel- 
ing • whether the organ should accompany the choir or not ; 



120 



THE JESUITS. 



and other points not worth enumerating, but which not 
unfrequently become state questions. 

" You know the great political axiom, ' Divide and con- 
quer.' As long as we can keep the Eeformation divided, it 
will never be strong enough to attack us. In its early period 
it could do so, because then it was united. Those were ter- 
rible times for the Church of Rome ! All her means and all 
her soldiers were then put in requisition. Paul the Third, 
in this very town of Tivoli, in the ye&r 1540, saw that an 
other Order was necessary to save the bark of St. Peter from 
shipwreck ; another body of soldiers, who should receive 
secret instructions how to combat against Protestantism ; by 
dividing, and putting it in opposition to itself. It was for 
this especial object that the Jesuits were instituted. Think 
how much it must have cost to accomplish their purpose 
without discovery ! The disclosure of their proceedings 
would involve some frightful particulars. 

" If the Protestants could be persuaded that their weakness 
is occasioned by their dissensions, and that the best mode 
they could adopt would be to unite, and make common cause 
against us, they most certainly might, with the means they 
possess, combat the Roman Catholic faith so effectually, that 
it would fall even in Rome itself. It is on this account that 
we are so vigilant with respect to England. The people there 
are capable of every thing when once roused. Woe to us if 
they take it into their heads to recommence a religious war ! 
I dread lest it should take place. It is one of my especial 
precautions that no imprudence on the part of Rome should 
compel the people to such a necessity. Rome has united the 
throne and the altar ; the royal sceptre with the crosier of 
the bishop. Nothing is spoken of but the divine rights of 
religion and of the state. And in the meanwhile the patience 
of the people, who are oppressed, tormented, and rendered 
miserable, is worn out : their insupportable yoke is imposed 
on them in the name of God, of Christ. What might not be 
expected to take place were they to become aware of the 



THE JESUITS. 



121 



treachery of the priests? What could restrain them from 
open rebellion, from bursting their bonds, from throwing oft 
their yoke 1 

" The present moment is favourable for Protestantism to 
gain proselytes, should it be so inclined, which however cer- 
tainly will not be the case; not that every Protestant does 
not desire to see all the world reformed, beginning with Rome 
herself ; but because when the period arrives, when political 
discord shall smooth the way for Protestantism in Italy, and 
when a helping hand would be sufficient to effect the change 
which the Italians themselves would assist in procuring, in 
that very moment, the most fatal for Rome, the English and 
Scotch Protestants would lose their object, in perplexing the 
Italians with the question whether their new Church should 
be Episcopalian or Presbyterian. It is well for us that such 
is the character of that people, and there is no question that 
we should do all in our power to preserve it. Woe to Rome 
if she does not watch over England, and woe to Catholicism 
if the Jesuits give up their important mission." 

" My dear master, you have greatly enlightened my mind 
on these matters. I should never have imagined such a mode 
of proceeding. Have you ever yourself been in England, and 
become acquainted with these Protestants 1 " 

" No, I have never yet visited England ; but we Jesuits 
know everything concerning a country, without having our- 
selves been in it, since all we possess is common to the whole 
Company, from the clothes we wear even to our very know- 
ledge and ideas. Whatever we know, we are obliged mutually 
to communicate to each other. Thus we put into circulation the 
capital of thought and information which each individual brings 
to the common stock, taking care not to let it get abroad." 

"Are you of opinion, then, that England will make an 
advance towards the Church of Rome ? " 

" It depends entirely on the industry of the Jesuits. If 
Rome confides the task exclusively to us, you may rest as- 
sured some bold stroke will be effected ere long ; and that, 



122 



THE JESUITS. 



too, without England being aware of our manoeuvres. She 
is, you know, an exceedingly rich country, and consequently 
strong and powerful. Now it is natural that those who are 
conscious of strength should fear no danger ; so England in 
consequence of her wealth is liable to no fear, and takes no 
measures of prevention for the future. We already enjoy a 
considerable degree of liberty there, and shall have still more 
in a short time. 

" The bishops rolling in their riches, and proud of a nume- 
rous clergy dependent upon them, believe themselves suffi- 
ciently strong and secure ; they sleep in their imaginary 
safety, and amuse themselves by looking at us, who every 
now and then are raising some church or other in their own 
immediate vicinity. One of these prelates, I believe the 
Bishop of Manchester,* a little while ago, went about saying, 
' Ah, these poor Jesuits ! they go everywhere trying and trying, 
and they effect nothing.' Let his Lordship wait a little longer, 
and then he will be able to judge more correctly, not only as 
to what we have been doing, but what we intend to do." 

" But where are the funds for all these expenses 1 " 

" Where 1 Everywhere — every country in which we carry 
on our operations is made to furnish us with the necessary 
expenses. And if it sometimes happens that we incur, in 
any particular place, an expense before we have collected the 
money, we consider it as a loan, to be repaid to us, with 
usuiy. Now, what we spend in England, is all English 
money; we have the art of obtaining it even from the Pro- 
testants themselves. Instigated by curiosity, they come to 
our churches, to witness our ceremonies, and seldom go away 
without leaving behind them more than we gain from the 
Catholics themselves." 

" How fearful is the power exercised by your Company ! 
How formidable to society j and how much more so from its 
secrecy ! Take care that you be not discovered." 

* The good Jesuit probably meant the Bishop of Chester, in whose diocese 
Manchester is situated. 



THE JESUITS. 



123 



" Discovered ! and suppose we were 1 How many times 
have we not been driven out of France, and have we not 
always re-entered it ? In England, indeed, we have never 
been proscribed, in consequence of the principle which we 
ourselves preach there, — political and religious toleration. 
For my own part, I only fear for our situation in Italy, for 
we, being on the side of the sovereigns, if anything should 
ever endanger their stability, should be the first to fall ; and 
our ruin would precede that of the sovereigns. Should it 
occur in our time that the Jesuits are banished from Rome, 
bear in mind, that whoever the pope may be, he too will find 
it necessary before long to fly.* But in England we shall 
never incur the risk of being banished, therefore it is that 
we increase and multiply there so abundantly. We have esta- 
blishments, schools, and all that we desire to have ; and these 
good Protestants themselves furnish us the means. If it 
should please Providence that we should live long enough to 
meet again at some future period, you will recollect what I 
have foretold ; at any rate, let it be according to the will of 
God. Adieu, my good friend. I must return to our convent, 
where Father Sineo is expecting me." 

* The Jesuit was again correct iu his prediction. 



CHAPTER VIIL 



THE DOMINICANS, AND MY LIFE AMONG THEM. 

Whoever speaks of the Inquisition, immediately recalls to 
mind the race of monks who appear to be, even from their 
origin, the primary agents of this terrible institution. 

These monks are called Dominicans, from the name of 
their founder; and it was by the advice of Pope Innocent 
III. that their Order was instituted. They called themselves 
Preachers, because they went to different cities preaching; 
not, however, the Gospel of Christ, but the rosary of the 
Virgin Mary; the most absurd system of prayer that the 
Christian world has ever yet had : a system, indeed, diame- 
trically opposed to the doctrine of Christ, who says: "But 
when ye pray, use not vain repetitions . . . after this manner, 
therefore, pray ye : Our Father, &c." 

Now the rosary is a repetition of fifteen Pater Nosters, with 
one hundred and fifty Ave Marias, and it is said that the 
Virgin herself taught this stupid form of devotion to Dome- 
nico di Guzman. The fact, however, is certain, that he was the 
j>romoter of it, leaving it as an heritage to his followers. 

The rosary was the Marseillaise hymn of the Crusaders, 
when, headed by St. Dominic, they ravaged the provinces of 
Languedoc, Narbonne, and Dauphiny, to exterminate the 
heretics, as they called those true Christians who would not 
subject themselves to the dominion of the pope. 

The Order of the Dominicans can boast of many men of 
great talent; yet they allowed themselves to be seduced from 
the primitive mode of worship, and to become in their turn 
seducers, to perpetuate this absurd system. It is from them 



THE DOMINICANS, AND MY LIFE AMONG THEM. 125 

that every thing most foolish and malignant in the barbarous 
ages, both in Spain and Italy, has been continued down to 
our own times. A multitude of fanatics started up on the 
same field, who, at first, called themselves monks, or hermits ; 
then friars or brothers ; afterwards, regular clergy ; in order 
to distinguish themselves from those who call themselves 
priests, after the Greek preshiteros, or elders. 

In every age there has been a rivalry and emulation 
between all these parties, to serve the papal cause ; always, 
however, first taking good care of themselves. It therefore 
happens, that those in whom the love of that system has 
prevailed over the love of themselves, have advanced to the 
highest distinctions in the Romish Church ; while, on the 
contrary, those in whom the love of themselves has been the 
dominant passion, have remained behind, and are held in 
little consideration ; like the Monks of San Francesco d'Assisi. 

Among all these various parties, I think the Domioicans hold 
a middle rank ; though not the most active, they are by no 
means the most idle or most selfish of the ecclesiastical 
orders : they are zealous in things belonging to the Church, 
and have many theologians and preceptors among them ; some 
of whom are ambitious of appearing eloquent in set sermons, 
studied for the purpose. 

The Inquisitors also occupy themselves in preaching ; not 
that they wish to instruct the Christian world, but because 
it is the only means of procuring them money; of which 
they are perpetually in want ; less, however, for their personal 
necessities, than for their personal vices. 

The Dominicans are known to be rich, and to lead an easy 
life. Their dress is the most becoming, or, I should say, the 
least unbecoming of all the tunics, capes, hoods, cowls, gowns, 
and scarfs, that form the monkish garb ; and certainly, their 
mode of life is less irrational than that of the other orders : 
still they are full of hypocrisy and deceit. They have a code 
of laws ; but although they swear to obey them all, they do 
not observe half of them. The Superior of the monastery 



126 



THE DOMINICANS^ 



has power to dispense with the observance of any of them, 
on the slightest pretext. According to their rules, they 
ought all to dress in woollen only, restrict themselves to 
meagre diet, rise in the night to pray, and so forth. They do 
nothing of the kind, however • and so far, I do not blame 
them : but they are wrong in practising so many deceptions. 
They profess never to eat meat in the refectory, or room for 
their common meals ; and it is true, that in the refectory 
itself they do not eat it ; but there is another room near it, 
which they call by another name, where they eat it con- 
stantly. On Good Friday they are commanded by their 
rules to eat bread and drink water. At the dinner hour they 
all go together into the refectory, to eat bread and drink 
water : but having done so, for the sake of appearance, they 
go one after the other into another room, where a good dinner 
is prepared for them all. I do not blame them for enjoying 
it, but I blame them for first feigning an abstinence, which none 
of them intend to keep. When I made a profession of these 
rules, at the age of seventeen, I was totally unacquainted 
with such pharisaical deceptions. I looked upon the Domini- 
cans as a noble order, where propriety of life was observed; 
and, above all, I was pleased that the sciences and literature 
were studied among them, and that professors and preachers 
came to teach them. 

The first year, called the year of noviciate, which is the 
time given for deliberation, passed away without my seeing 
what was going on, for I was kept apart from all the other 
monks. Nevertheless, I was twice strongly tempted to 
renounce my career, but some friends I had in the monastery 
prevailed upon me to remain. Unhappily, however, the eye 
becomes accustomed to see deformities, the ear to hear fol- 
lies, and the mind to stupefy itself by the habits it contracts; 
thus, after some time, I became a monk, and attached to the 
system ; for as I believed Domenico di Guzman to be a great 
saint, so also I believed his Order to be a useful and respect- 
able institution. 



AND MY LIFE AMONG THEM. 



127 



Being by nature frank and sincere, I could not endure 
false and lying practices ; but it may easily be imagined that 
these people can readily find distinctions and subtleties, to 
render their professions in plausible accordance with their 
deeds. Besides evil example goes a great way. There were 
persons in the monastery whom I much esteemed ; and 
seeing them live in ease and apparent sanctity, I tranquillized 
my mind, in order to associate myself to the same system. 
Moreover, I led a life of study : at the age of sixteen I had 
completed not only the courses of natural philosophy, 
mathematics, natural history, and experimental philosophy, 
but also those of civil and criminal law. All this was before 
I entered the monastery of the Dominicans ; they were 
therefore rather proud of me ; partly because I was the only 
one who was thus distinguished, and partly because they 
hoped by my example to attract others to recruit their 
fraternity. 

I professed the institution of the Dominicans, with the 
view of being freed from every distraction, and enabled first 
to perfect myself in the sciences, and afterwards to teach 
them to others. I preferred this task to every other, and it 
was a passion with me to learn all that was worthy of being 
learnt. The hours of the day were insufficient for this 
desire, and during several years I accustomed myself to pass 
two whole nights, every week, in reading and writing. 

My most delightful study was that of the classics, both 
ancient and modern ; but I felt it necessary to apply myself 
to the sciences, especially to logic, for which I had much 
taste. I studied the philosophy of the Peripatetics, in order 
to become acquainted with it, though I did not teach it ; also 
the theology of the Schoolmen, to purify it from the dross 
by which it is defiled. All that I acquired of these sciences 
was by studying books, as I learned nothing from the teaching 
of preceptors, which was at that time inconsiderable among 
the Dominicans. 

I must confess that I was at this time well contented with 



128 



THE DOMINICANS, 



my condition, and would not have changed it for any other, 
because it enabled me to satisfy my desire of learning. I had 
all the comforts of life necessary for a student, and amply 
sufficient leisure, uninterrupted by any thing either to trouble 
me or distract my attention. I had, in short, retirement, 
quietude, and an abundance of books. I thought also that 
I should have had learned conversation, but in this I was 
mistaken. 

The life of the Dominicans is intended for the cultivation 
of the sciences ; and the design, not only of Domenico di 
Guzman himself, but of the succeeding heads of the Order, 
appears to have been to form an institution of learned men 
devoted to the service of the Komish Church. 

The privileges accorded by the laws of the Order to any 
individual who cultivates the study of the sciences, and, 
moreover, the honours granted to it by the popes, corroborate 
this design. The doctor, or Master of Theology, as he is 
called, enjoys many distinctions and advantages: his degree 
is equal to that of the principal universities, and the same as 
that of the Sorbonne and of Salamanca. With the Domini- 
cans the road which leads to this academical rank is long and 
difficult, while in the other Orders, and from the class of 
priests, the path is easy and short. A doctor of Theology, 
among the Dominicans, is chosen from the class of professors 
after many rigid examinations, and a course of lectures 
which last twelve years : but once elected, he is free from all 
the inconveniences of a monastic life, and enjoys every com- 
fort and honour. Happy, then, is he who can attain to this 
high rank ! The number, however, is very limited ; hence 
arise endless disputes and intrigues to obtain admittance 
into it. 

II Maestro JDomenicano is generally considered a personage 
of much importance ; he would not abandon this way of 
living for any other employment ; and if he accepted it, he 
would consider himself unhappy, in having given up his 
cherished idleness. 



AND MY LIFE AMONG THEM. 



129 



It is related of Friar Orsini, a Dominican, who in his youth 
was made cardinal and bishop of Benevento, and in his old 
age was elected pope under the title of Benedict XIII., that 
one day being with his fellow-monks in the monastery of the 
Minerva, he said : " If I had not been removed from my 
office of lecturer to my Order, I should now have been a 
Padre Maestro ; " thus manifesting that his elevation to the 
papal chair was regarded by him as a loss. 

At the age of thirty I was a Maestro, to which . high rank 
no one had ever before attained so early. My having taught 
many different things at the same time, was of use to me ; as 
during the seven years of my lecturing I occupied three 
chairs at once; viz. those of theology, Holy Scripture, and 
philosophy. The head of the Order was anxious to advance 
me to this degree, as he wished to promote me to the post of 
Rector, or Principal of the Minerva, which is the highest of 
all that the Order has to bestow. 

The Dominicans endeavoured still more studiously to make 
me a devotee to the Romish system, as they perceived I was 
departing from it more and more every day; and they 
thought the best means for accomplishing their ends would 
be to appoint me to offices of importance, at the same time 
holding out delusive promises of even higher dignities. This 
is the net by which they entrap many, but I was one of the 
few who did not allow themselves to be ensnared : on the 
contrary, I several times entreated the General of the Order 
to allow me to remain in peace with my occupations at 
Viterbo, in the exercise of which I desired to live and die ; 
but he obstinately refused to comply with my request, and 
ordered me to renounce my professorships and repair to 
Rome. The Bishop of Viterbo interested himself for me, in 
order that I might not be compelled to leave the place against 
nry will ; and he adopted every method, both of persuasion 
and entreaty, on the occasion : but the General was no friend 
to the bishop, whose mediation therefore only served to 
strengthen him the more in his determination to withdraw 

K 



130 



THE DOMINICANS, 



me from Viterbo, and bring me to Rome. At last I could 
resist no longer, and was obliged to surrender my two pro- 
fessorships into the hands of the bishop, who reluctantly 
accepted my resignation, at the same time muttering strong- 
expressions of resentment against the General of the Domini- 
cans. 

It was thus that I was forced, at the close of 1833, to quit 
Viterbo, having first received a thousand proofs of friendship 
from the bishop, the Prelator Governatore, and all classes of 
the inhabitants. 

There was one crafty man, however, who, whilst he caressed 
me openly, used to calumniate and injure me behind my back, 
of which I in my own unsuspecting nature was not for some 
time aware. This man, a certain M. Spalletti, noted for his 
villainous character, was vicar to the bishop ; by much 
intrigue he afterwards succeeded in getting himself made 
Bishop of Sutri and Nepi, but he finished his career by being 
driven away by the inhabitants, loaded with crime. This 
man hated me because I was a friend of the delegate's, who 
for many good reasons was opposed to him. After my depar- 
ture, Spalletti began to raise various reports against me, by 
means of his acolytes. He also made use of some Domini- 
can monks, who, through jealousy, were displeased with my 
advancement ; as well as of certain persons whom I had re- 
proved whilst residing in Viterbo. All these were unfriendly 
to me, and conspired with Spalletti against me. But the 
good Monsignor Sisti, governor of the province, discovered 
this secret conspiracy, and he one day called Spalletti to him, 
and gave him to understand that he was able to frustrate all 
his designs. Spalletti, finding himself discovered, denied 
having entertained any, and ■ declared himself to be one of 
my best friends. 

I was told of these evil reports, but I took no more notice 
of them than as if they had been concerning a stranger ; for 
I endeavour neither to glory in applause, nor to suffer de- 
pression from false and injurious accusations. 1 feel as acutely 



AND MY LIFE AMONG THEM. 



131 



as any one the force of injustice ; but having made a solemn 
vow not to revenge it, I leave it to the Almighty : the only re- 
lief I seek to my feelings is the consciousness of my innocence ; 
and I have generally had the gratification of seeing some 
friend, almost as if inspired by Providence, take up my cause, 
to the confusion of my adversary. In the affair with Spalletti, 
I had for my defenders, not only the Prelato Governatore, but 
also the most respectable persons in Viterbo. The Cardinal 
Camberini, to whom I made some complaint about the con- 
duct of the vicar of Viterbo, said to me, " Leave the un- 
happy man who calumniates you to himself ; he is in such 
discredit with all good people, that being slandered by him is 
rather an honour than otherwise." 

I went to Rome, in obedience to the General of the Order, 
and when he saw me he said : 

66 I am very glad you are about to begin a new career ; for 
it will confer great honours upon you, whilst it will also 'be of 
the highest utility to the Order." 

In the course of a few days, he presented me to some car- 
dinals, by whom I was received with the most friendly wel- 
come. The Cardinal de Gregorio predicted that I should 
become Master of the Sacred Palace, and afterwards a cardi- 
nal. Cardinal Polidori, also, said to me, " I wish this new 
charge may give you the opportunity of acquiring much 
knowledge, and that the Lord may grant you, at the same 
time, much humility." Some days after, the General said to 
me, — 

" The pope wishes to see you, and has ordered me to con- 
duct you to him to-morrow." 

I had known Pope Gregory well, from the time when he 
was Abbot of St. Romualdo. I had gone several times to see 
him, and he always used to give me a good reception, present- 
ing me with chocolate and books, as the monks are in the 
habit of doing. I had also visited him when he was created 
Cardinal ; and, finally, I had waited upon him when he was 
Pope, being presented to him by Padre Velzi, Master of the 



132 



THE DOMINICANS, 



Sacred Palace, as Vicario del Magistero. Behold me now 
again before him : the pope granted ns a private audience, 
and was in a very good humour. 

" Holy Father," said the General, Jabalot, " I present to 
you the new Rector of the College of the Minerva." 

" Oh ! my dear A chilli," said the pope. " I rejoice, Padre 
Generate, that you have made so young a Rector." 

And here he said some very nattering things of me ; that 
he had knoAvn me ever since 1825, and had always esteemed 
me ; with many other compliments of the like nature. He 
then recommended me to the General, and turning to me 
said, — 

" Now that you are in Rome, I shall have the pleasure of 
seeing you again ; come whenever you like, and on Thursday 
mornings especially, you will find me more at liberty ; go to 
my cameriere, and he will introduce you at once, without 
taking you the round of the ante-chambers." 

The General was quite pleased with this reception, and said 
to me confidentially, — 

" The pope wished me to call you to Rome, and from what 
he has told me, it appears that he has much good-will to- 
wards you ; indeed, he certainly has a great partiality for 
you." 

Soon after he said, — 

" The pope speaks of you with much interest, and has 
great hopes of you. I therefore feel more and more de- 
lighted that I have brought you to Rome, and I hope you 
also will be well pleased at my having done so. I have been 
wishing for the last two years to have you at the Minerva ; 
recollect when you came here, at the beginning of 1831, to 
graduate,* how I then said to you that I required you in 
Rome, and I offered you some employments ; but you de- 
clined my proposals, and preferred returning to Viterbo. 
You know that whoever seeks for preferment, must reside 

* L'Esame ad gradus. The Dominicans so call the examination for the degree 
of Doctor of Theology. 



AND MY LIFE AMONG THEM. 



133 



principally in Rome • and your spirit, your talents, and the 
many friends ydu have among the most illustrious person- 
ages, as well as the interest the pope takes in your welfare, 
guarantee to you the highest honours and dignities in the 
Church." 

" Padre Generate" I replied, " if this ambition to attain to 
high rank and dignity existed in my mind, I should then feel 
the necessity of remaining in Rome ; but if I desire to at- 
tend to the service of my ministry, then it appears to me 
that I can be useful anywhere. Besides, as most talented 
men crowd into Rome, it is well, I think, that some like my- 
self, assuming for argument's sake that 1 possess the qualifi- 
cations you are pleased to attribute to me, should be dispersed 
here and there, in different parts of the country. I assure 
you, Padre Generate, that if I had not been compelled by 
you, I should not have left Viterbo, where I believe I was 
very useful ; at any rate, I should have preferred going else- 
where, instead of coming to Rome. I do not know why this 
climate feels so heavy to me, and why it depresses my spirits, 
but so it is. I will, moreover, tell you frankly that the mo- 
nastery of the Minerva has for me something repulsive ; and 
from the time I left it in 1826, I never had any desire to 
return." 

u Then you do not like Rome V 

" On the contrary, Padre Generate, I like Rome very much ; 
you know that I am a Roman, although born in Yiterbo, and 
God knows how I love this unhappy city ! But it is precisely 
because I love it, that I cannot live in it : something that I 
cannot describe makes me suffer while I remain in Rome, but 
I feel it less when I am anywhere else." 

" I do not understand what you mean." 

" Well then, Padre Generate, I must explain. Do not you 
see the corrupt state of this city 1 Does it not appear as if 
you were in Babylon, when you go to the Court of the Pope 
and Cardinals ? And of what does the clergy of Rome 
consist 1 Is it not of a number of ambitious men, who 



134 



THE DOMINICANS, 



serve in the Church, only through their avidity to acquire a 
higher grade, and who endeavour by every species of intrigue 
to frustrate the designs of each other 1 You may see this in 
every class, and in every order, from the College of the Car- 
dinals to the Capuchin monastery. What is the monastery 
of the Minerva, to which you have now so eagerly called me, 
thinking to ensure my happiness 1 An asylum for discon- 
tented persons, each one of whom is trying to rise above the 
other ; every lecturer wishes to be maestro, and every 
monk longs to be the Superior. From this ambition 
arise discord and artifice, murmurings and backbitings, often 
generating the blackest calumnies. The monastery of the 
Minerva is odious to me, because here more than elsewhere 
the monks quarrel with each other ; and the scandal of their 
disagreements has spread throughout the monasteries of the 
provinces, and causes the greatest disorders." 

" From what you say it appears you are not contented 
with your present situation ; you are like the Israelites who 
sighed after the leeks and onions of Egypt." 

" I confess to you, Padre Generate, that with your permis- 
sion, and that of the pope, I should be most delighted either 
to return to Viterbo, or to leave Rome, and go to any other 
city, to do all you wish." 

" Well ! this is curious ! What a pretty figure I should 
make, undoing all that I have done ! What would the pope 
say % What would the cardinals whom we have visited say 1 ? 
Even the monks would find something to say, if you were no 
longer the Rector whom I have appointed." 

" As to the monks, you need not trouble yourself about 
them : they have already murmured enough that I am placed 
here. Accustomed as they have been to see only aged men 
called to the office, they do not like my being where I am ; 
they would indeed be very glad if I remained no longer. 
I could easily, through the aid of the pope or the cardinals, 
find means to resign, without any blame accruing to your 
reverence." 



AND MY LIFE AMONG THEM. 



135 



At this moment we were interrupted. Several days passed 
before I again saw the Superior, who then received me with 
great coldness. This man had, as is well known, a remark- 
able talent for preaching, so that he passed for the finest 
orator of his time. The Jesuit Finetti and the Franciscan 
Pacifico of Brescia were certainly inferior to him. Proud of 
the applause he continually received, Father Jabalot daily 
expected to be elevated to the dignity of the purple, so much 
so that amongst his friends he himself spoke of it as certain 
and near at hand. Father Velzi, another Dominican, the 
Maestro of the Sacred Palace, had been created a cardinal 
a short time before ; everything, therefore, encouraged our 
General in the belief that he too was one " infieri" for so in 
Eome are those called who are about to be made cardinals, 
or who so flatter themselves. Consequently, he immediately 
assumed an air of dignity and patronage. Such was this 
Father Jabalot ; bulky in person, gentle in his manners, he 
was already prepared for the cardinal's hat. To those who 
congratulated him he mildly answered with downcast eyes, 
and a modest smile of internal approbation; and when any 
one spoke of his high attainments, of his claims to the office, 
of the ornament he would be to the sacred purple, " Stavasi 
tutto umile in tanta gloria," — he was humble amid so great 
glory. 

The good friar was well aware that I was not one of those 
who pay court to cardinals, real or expectant. He knew very 
well that he could not make a tool of me to advance his 
ambition ; that on the contrary, eschewing all ambitious 
views myself, I should have been a continual thorn in his 
side ; in fact, he saw he had gained nothing by having 
brought me to Rome ; and I think he repented having done 
so. However that might be, he was determined to try a last 
expedient. " Perhaps," said he, " you do not like to be the 
principal of a college, since the office is one of very great 
responsibility; and accustomed as you are to have your time 
at your own disposal, you may find it too great a confine- 



136 



THE DOMINICANS, 



merit. If this be all your difficulty, I can easily rectify that 
point ; I have other posts to offer you, which perhaps you 
may like better : for instance, the office of librarian at the 
Casanatense is vacant, and I can give it you, if you would 
like it; in fact the pope, only the other day, speaking of you, 
told me that he should be pleased to see you in that post. I 
am persuaded he would be delighted if I mentioned to him 
that you had made the exchange. You shall have three days 
to turn it over in your mind, and then you can give me your 
answer." 

" My answer," I replied, " is ready this moment, if you 
will permit me to give it ; I have no need of ruminating on 
the matter to come to a decision. It is not the office of 
Principal that is the difficulty with me ; on the contrary, that 
is the very one in which I feel I could do some good. But I 
find it impossible to live in this Roman monastery, where 
there is nothing but opposition, contrariety, and dissension. 
Suppose, for a moment, I should wish to reform any abuses 
that might exist in the college, I should be sure to encounter 
a war of persecution, as has ever been the case. My prede- 
cessor has not yet recovered from the effects of his attempt 
in that way. Above all, there is one thing in which I feel 
the great necessity of alteration, and that is, in the course of 
study. We are barbarians with our scholastic theology ; it is 
that of the middle ages * it is horrible ! Aristotle is taken 
as the expositor of the Bible ; his works, with those of Pietro 
Lombardo, are the two text books of Thomas Aquinas. In 
Christian schools the apostle should explain the philosopher. 
The famous motto of the Platonists, 'Ipse dixit,' has its 
counterpart in the motto of the Thomasines, * U t ait philoso- 
phies el Magister sententiarum.' Now, Father General, does 
this appear to you to be the proper way to explain theology, 
which is the science of reasoning upon, and drawing conclu- 
sions from, the principles of Divine Revelation, — that is to 
say, from the Holy Scriptures, since there is no other reve- 
lation than what they set forth?" 



AND MY LIFE AMONG THEM. 



137 



"But our Order has always held this system of instruc- 
tion ; our theology has always been that of St. Thomas 
Aquinas, which is authorized by the Church ; and whoso has 
ever deviated from his doctrine, said Pope John XXII., has 
always been suspected as to his faith (fuit semper de fide 
susioectus). How would you think then of introducing any 
reform in such matters? Certainly, all the lecturers and mas- 
ters would to a man rise against it. For my part, I cannot 
see why the system hitherto adopted should not be still pur- 
sued : our Order has been always distinguished for its theo- 
logians, and this distinction they derive from the study of the 
'Summa Theologise' of St. Thomas Aquinas. Take this 
from them, and it would be like taking the sun from the 
universe; all would be darkness." 

" Father General, I knew that this would be a sore sub- 
ject ; and though I could sustain some weight of odium, if I 
thought I could do any good, I see I should not be seconded, 
and therefore I should labour in vain. For this reason have 
I deemed it unadvisable to open my mouth on the subject ; 
for it is written : JSfon efundas sermonem ubi non est auditus. 
My voice would be as ' the voice of one crying in the wilder- 
ness! 1 Perhaps the time is not yet come ; perhaps I am not 
the instrument destined for such a work ; or perhaps it is to 
be brought about in some other way. I feel that the monas- 
tery of Minerva is no longer the abode for me, and that 
Rome itself is no longer the place in which I can dwell. I 
hope that you will, for my own justification, make these reasons 
known. Let it be clearly understood that my not remaining 
at the Minerva, or in Rome at all, has depended on myself 
alone." 

" And the pope f 

u I will undertake to excuse myself to him. And he is so 
good a man that I am sure he will not find the arguments I 
shall lay before him unreasonable." 

* Of course you will speak to him of the theology of St. 
Thomas Aquinas ! " 



138 



THE DOMINICANS, 



" Oh ! as to that, we have often talked together on the 
subject when he was simple Padre Abate Cappellari of St. 
Romualdo ; and perhaps he was really the first Who made me 
take this view of the subject. Believe me, Father General, 
I am no innovator ; nor is this a novelty ; it is a thing that 
has been long desired, according to the exigencies of times 
and persons. The sentiments I have expressed are those 
which the favourers of scholastic theology have often endea- 
voured to smother, but which they have never been able to 
extinguish ; and now it seems to me they are ready to break 
forth anew. Theology, such as it is at present among us, can 
no longer stand ; and the reason, Father General, is, because 
it is not so ancient as it ought to be. In matters of religion 
there are neither discoveries nor novelties ; that which was 
established in the beginning, that same should remain for ever. 
Can the Bible ever become old or obsolete 1 To me it ap- 
pears that it cannot ; and yet, in the twelfth and thirteenth 
centuries, an attempt was made to remodel and modernise it 
in some particulars. This work of the dark ages must be 
destroyed, and the original system renewed. And what I 
call reform, is not a novelty, as some imagine, but simply a 
return to the ancient religion." 

" Let this discourse go no further ; for I fear if others 
should hear it, they may conceive a bad opinion of you. 
This, you very well know, is the constant cry of heretics ; 
they want a reform in the Church, but it is not their office to 
effect it ; it is that of the pope alone, as sole head of the 
Church. It is always dangerous to speak of reform, for it inva- 
riably savours of heresy : and at any rate I would not advise 
you to give utterance to such sentiments, especially in Rome." 

Father Jabalot was one of those blind followers of the 
doctrines of Rome, who, between Christ and the pope, would 
rather have decided for the latter than for the former. Leo 
XII., speaking of him used to say, that he thought Father 
Jabalot one of the most ambitious men ,in the world ; that is 
to say, most ambitious to serve the papal chair. He could 



AND MY LIFE AMONG THEM. 



139 



not, therefore, well agree with me, who saw in the past no- 
thing but a system of corrupted faith and relaxed Christian 
morality. In his eyes the pope was infallible ; a dogma 
which, in our age, every Roman theologian, who is not an 
actual fanatic, is ashamed of sustaining. It was impossible 
to reason with such a man upon theology, because he always 
preferred believing whatever was most preposterous, foolish, 
and least credible. His was a weak mind in a robust body. 
Such a man being the head of the Order, was one of my prin- 
cipal reasons for not wishing to reside in Rome ; especially in 
an office which would have brought me into perpetual colli- 
sion with him. On the contrary, from that moment, I was 
incessantly contriving how I might withdraw from the whole 
race of friars, who had now become odious to me. Their 
superstitions, on the one hand, and their irregularities, on 
the other, every day diminished my esteem and attachment 
to the Order. Truly, it required much to make me dislike 
those whom before I had sincerely loved ; and yet this work, 
by Divine mercy, was perfecting in my soul. 

I had long dissented from the Romish doctrines, but was 
still bound by certain ties of friendship — perhaps the force 
of habit, and the prejudices of education, had much to do 
in the matter — so that it appeared very difficult to take 
the resolute step which should entirely separate me from all 
and everything with which I had so long been closely con- 
nected. And yet that Providence, which governeth all things, 
at length effected even this. 

Rome did all she could to attach me to her side ; but in 
this point, I, who at any other time would have been most 
docile, now remained inflexible. 

" It appears to me incredible," said a friend of mine, "that 
neither pope, cardinals, nor generals of orders, have eloquence 
enough to persuade you to stay in Rome, to be loaded with 
honours and dignities." 

Father Velzi, the Maestro of the Sacred Palace, having 
some little time before been created Cardinal, and sent as 



140 



THE DOMINICANS, 



bishop to Monte Fiascone, it was my office, as his vicar, in 
the discharge of my chity, to be in the midst of all the festi- 
vities which are customary on these occasions ; and, more- 
over, to accompany the new Cardinal to his diocese, and to 
attend upon him. Viterbo being in the immediate vicinity 
of Monte Fiascone, I often divided my time between the 
two ; and was but too happy to render every service to my 
excellent friend, who frequently asked me to pass some days 
with him. 

I had a great regard for this man on account of his worthy 
qualities • with all he was obliging ; for me he evinced a par- 
ticular friendship. I was entirely in his confidence, and he 
occasionally in mine. Our conversations were very interest- 
ing, and the most perfect familarity existed between us when 
we were together. Though a cardinal, he assumed no supe- 
riority over me, but, as is customary with the Italians, as 
with the French, in cases of intimacy, addressed me in the 
second person singular. 

Cardinal Yelzi was by no means a friend of the Father 
General Jabalot ; consequently, these two friars divided the 
Order into two parties. As may be imagined, I was on 
Velzi's side ; without, however, making enemies on the other, 
for some of whom I had a great friendship, and especially for 
the good old Father Brocchetti, who was then the Provincial. 
But, as happens in all party matters, and above all among 
monks, I was frequently reproved by both. 

" What says your Brocchetti ?" Velzi would ask, smiling. 

" Well, what is your Cardinal doing ?" Brocchetti and Ja- 
balot would inquire, ironically. I had more than once 
endeavoured to unite these conflicting spirits, but always in 
vain. I could never induce Brocchetti to dine with the Car- 
dinal, or the Cardinal to write a friendly letter to the Provin- 
cial. These dissensions were chiefly fomented by Buttaoni, 
the Maestro of the Sacred Palace, and Degola, secretary of 
the Congregation of the Index, who, holding everything from 
Velzi, were opposed to Jabalot ; and on the other side, by 



AND MY LIFE AMONG THEM. 



141 



some foolish: monks, who, aspiring to certain petty appointments 
in the gift of the General, paid exclusive court to him. 

It appeared as if Father Jabalot wished to gain me over by 
offering me the rectorship of the Minerva. He now pre- 
vented me, as much as was in his power, from visiting Car- 
dinal Velzi as often as I could have wished; moreover, the 
distance I was from him, and the nature of my employment, 
which kept me occupied every day in the week, rendered my 
opportunities of seeing him comparatively rare. 

" You have not much time now to pay your visits to Car- 
dinal Velzi," said my good old friend, Brocchetti, to me one 
day. I could not thereupon forbear reflecting with regret, 
how two men of talent were, so to say, lost ! Here were two 
most excellent individuals, hating and carping at each other, 
without any reason. And so it often happens, that for the 
slightest causes, inveterate enmities are nourished, whence the 
most deplorable consequences frequently spring. 

I had now given my decided opinion, not only against the 
office of principal, but against any other which would require 
me to reside in Rome, and especially in that Pandemonium, 
the Minerva, with the Father General Jabalot. 

There were, likewise, other motives which urged me to 
leave Rome ; and those were, my aversion to the govern- 
ment of Pope Gregory and his Cardinal Lambruschini. The 
prisons were full of honest citizens, who had sacrificed their 
best interests for the love of their country ; hundreds of 
good men were in exile, and their wives and children were 
pining in misery, exposed to every insult and derision. These 
and similar atrocities moved my indignation, and frequently 
made me speak against the government. It was a miserable 
sight at that time in Rome, to behold the acts of tyranny 
and oppression that were daily exercised ; and it was beyond 
endurance to hear the insulting answers which the pope and 
certain cardinals gave to those who craved grace or justice. 
We see indeed at the present moment what the Gregorian 
school of domination is capable of. 



142 



THE DOMINICANS, 



Though reared among monks, I still felt myself a citizen, 
and hated the government as much as the most zealous lover 
of his country could do. Hence, it would have been impos- 
sible for me to remain in Rome without exposing myself to 
the persecutions of the police, by the animadversions I 
should continually have been tempted to make. 

One day I was summoned into the presence of Cardinal 
Galeffi, chancellor of the Roman university, who offered me a 
chair at the Sapienza. Here was a new difficulty for me ! 
Still the same question of staying in Rome, and residing in the 
monastery of the Minerva ; every hope and comfort vanished 
at the thought of these two evils. I was also offered the 
choice of two professorships in the university of Macerata, 
namely that of Holy Scripture, vacant by the resignation of 
Professor Matteucci, or that of theology, which Professor 
Borgetti would have ceded to me. 

Macerata is a pretty city, the capital of La Marcadi, An- 
cona. I preferred this locality to that of Rome, and was 
just upon the point of making arrangements accordingly, and 
of declining the offers of the General of the Dominicans, and 
of Cardinal Galeffi ; but can any one with impunity renounce 
even the honours of the Church of Rome ? The renuncia- 
tion is always suspected. I had before me the example of 
Father Giovanni da Capistrano, ex-general of the Franciscans, a 
highly respectable character, whether as regarded his learning 
or his holy life. He had more than any one served the Church 
of Rome, but had twice refused to be made a bishop, and had 
shown himself indifferent as to the honour of a' cardinal's hat, 
which the pope seemed willing to confer upon him. Aged, 
and worn out by fatigue and study, he wished to leave the 
turmoil of Rome, and pass the remainder of his life in retire- 
ment. He refused certain offices proposed to him by Cardinal 
Galeffi, saying, " I have served your Eminences long enough; 
I have need to think a little of myself ; pray leave me in 
peace, and I will pray for you." The cardinal insisted, and 
the good old man (as he himself says in his apology) began 



AND MY LIFE AMONG THEM. 



143 



to lose patience, and finally gave an answer that seemed some- 
what abrupt to the Cardinal, "who pronounced it offensive to 
the Roman Church, viz. to the pope and cardinals. This was 
sufficient — poor Capistrano, in spite of his grey hairs, was 
cast into the prison of the Inquisition, and after three years' 
hard treatment in the " Holy Office " in Rome, was con- 
demned to perpetual incarceration in a monastery. This 
event made me determine to extricate myself from this web 
of obliging offers, which were as so many snares and fetters 
to my feet. 

The thought of Capistrano being in the Inquisition made 
me tremble, and Cardinal Galeffi alarmed me. I saw no other 
means of escape than by quitting Rome ; and yet this was to 
be done with judgment; my plan, therefore, was not to accept 
any appointment, and at the same time to find something 
which might justify my absence. 

Cardinal Yelzi sent for me at this period to Monte Fias- 
cone, to stay a few months in order to assist him in putting 
his seminary in order. This occupation was agreeable to me, 
because I myself had proposed a new plan of instruction, which 
in less time than had hitherto been required would have pro- 
duced better scholars, in various branches of learning. I 
omit other offers I had from several bishops, who were my 
friends; but I may observe that Cardinal Micara wanted me 
at Frascati, and Cardinal de Gregorio wished to have me for 
Penitentiary at Santa Maria Maggiore. 

About this time the Father General Jabalot died suddenly, 
and Padre Olivieri, commissary-general of the Inquisition, 
was appointed to the office. This man formed a third party 
in the Order, being little friendly towards Jabalot, and a 
decided enemy to Velzi. Olivieri was an example of what 
a man of little talent, but of laborious habits, can accom- 
plish. He was slow and dull of comprehension, yet, by dint 
of application to books, he had made himself master of the 
Hebrew, Syriac, Greek, and Arabic languages : he understood 
German, and read the English newspapers daily, and all this 



144 



THE DOMINICANS, 



without masters, by indefatigable study day and night. Of 
the Hebrew and Chaldee languages he had been for some 
years professor in the Sapienza at Rome, and of the Greek 
elsewhere. Indeed, I never saw his equal for tenacity of 
purpose in anything he undertook; he was capable of sitting- 
day and night over a single volume. On one occasion, having 
returned on foot from Turin to Rome, in 1815, as soon as he 
came to the Minerva, tired, hungry, and covered with dust, 
the first thing he asked for was the Timseus of Plato, in 
Greek, to examine certain passages which he had recollected 
as he was walking. Such was the singular character now 
elected Father General of the Dominicans. The storm 
lowered more and more; the government of the Order was 
bound up with that of the Inquisition, and whoever was not 
friendly to that institution was sure to be persecuted. 

These changes happened between Easter and Pentecost, 
1834. I had preached the Lent sermons at Monte Fiascone, 
whither the worthy Cardinal Velzi had invited me. 

" my good Achilli," said he to me one day, " I perceive 
that this Order of ours will become a real disorder. The 
Father General Jabalot was a weak man ; he has allowed a 
world of abuses to be introduced. The Father General 
Olivieri is an austere and obstinate man, and one who knows 
nothing of the government of a fraternity, however small ; 
besides which, accustomed for years only to the cells and 
dungeons of the Inquisition, a heartless being such as he 
is will, I foresee, destroy every good regulation, and finish by 
ruining everything. I advise you by all the friendship I 
entertain for you, not to remain in Rome, nor to accept any 
appointment which obliges you to reside in the Minerva. 
Keep aloof till we see how things are likely to go on ; if you 
like to come here, my house, my seminary, and everything 
you may desire, shall be at your disposal." 

A letter from the Father General Olivieri now called me 
to Rome. On my arrival he saluted me as rector of the 
Minerva, and spoke to me of certain arrangements he had 



AND MY LIFE AMONG THEM. 



145 



made with regard to the collegians and professors. Prudence 
forbade my showing any opposition at that moment, and 
suggested the expediency of my letting him say and do 
whatever he thought fit, till an opportunity should present 
itself of getting quit of my embarrassing situation, and leav- 
ing Rome altogether. Meanwhile he charged me with 
several occupations, in proof of his particular esteem ; 
making me privy to certain important secrets, and submit- 
ting to me the decision of some of the affairs of the Order. 
One of the most important of these was in the monastery of 
Santa Sabina, upon the Aventine Hill in Rome, in which at 
that time was the general noviciate of two provinces, the 
Roman and the Lombard. This monastery was immediately 
under the General, and he elected me as visitor in his place. 
This was an appointment I could not refuse ; and since I had 
accepted it, it became me to fulfil it with all due care and 
exactitude. 

The superior of the monastery of Santa Sabina, Fra 
Savoldello, a Venetian, was one of the most extraordinary 
men I had ever seen among the Dominicans. He had under 
him two other strange beings, little inferior to himself in 
eccentricity ; and these were as his arms, wherewith to work 
the machine which was to transform innocent, docile, good 
young men, apt and easy to be trained in all that is right, 
into malicious, headstrong, ill- educated monks, capable of no 
one thing useful to themselves or to society. Such was the 
spirit of that noviciate, as ordered by the late Father General 
Jabalot. 

As soon as these monks saw me, they resolved, as they 
knew me well, to hide as much as possible from me, and 
whispered in the ears of the young men that they must 
not reveal anything relative to the establishment. But I, 
seeing the embarrassment of the heads of the monastery, 
easily imagined their malice, and therefore gave orders that 
the novices should be brought before me immediately, one 
by ov>e in succession ; and not in a body, as the prior had 

L 



146 



THE DOMINICANS, 



proposed. I also requested both the prior and the novice 
master to leave the room. The first of these poor creatures 
who was introduced began to weep, and said : 

" I thought the life of a monk was a very different thing 
to what I have found it. I thought I was to serve God, and 
to prepare myself for the ministry of the holy Church ; I 
imagined I should have to study useful things, to instruct 
my mind ; and above all, I fancied a cloistral life was one 
©f peace and tranquillity ; that the brethren respected and 
loved one another. I entered these walls with no other 
feelings or sentiments, and for my own part, I have always 
endeavoured to practise the duties they inculcate : but I am 
sorry to say this is not the system which I find here ; the 
laws are good, but they are not put in practice ; everything 
is governed by the caprice of the superior, who often gives 
contrary orders, and makes us lose our time in things of no 
value. Instead of useful books, to form the mind and make 
men of us, they put into our hands none but ascetic works, 
calculated to make us bigots. The lives of the saints, abound- 
ing with the greatest absurdities, are what they perpetually 
give us to read, and their conversation is only on austerities 
and miracles. I therefore come to say that this life will not 
do for me ; and I beg my parents may be informed of it, 
that they may take me away. I wish to get out of this 
place as soon as possible, for it is worse than a prison — it is 
a perfect hell." 

" My good child," said I, " there is no difficulty in your leav- 
ing immediately, as you are not professed. I myself will take 
care that your relations shall be made acquainted with your 
wish, in order that they may send you a change of clothes, 
and take you home. But tell me, why are you so troubled as 
to weep 1 Perhaps you are afraid of me, or have some other 
occasion for fear." 

" Oh no, I am not afraid of you ; you have not a surly 
threatening face ; and besides, I know that all the youths 
like you. If you were our superior, I should not take this 



AND MY LIFE AMONG THEM. 



147 



step ; since I am not so much discontented with the Order, 
or with a monastic life ; but I feel I cannot live with such a 
race of beings as there is here. I love religion, not bigotry ; 
good people, not fanatics." 

" Then you have something to say against the local supe- 
riors ! Speak out." 

" Oh no, I will not say anything, because well I cannot, 
and ill I will not speak of them." 

I endeavom-ed to persuade him to try his vocation a little 
longer. I told him all superiors were not like Savoldello and 
his agents ; that, once out, he would find better people, and 
more liberty as his years increased ; but nevertheless, if such 
were his feelings, if he did not feel the same vocation in him, 
he had better return to his former way of life. Which he 
did accordingly. 

The second had been trained by Savoldello, and replied to 
my questions in a manner which led me to suppose that every- 
thing was well conducted ; others were in the same story ; 
but one was so witty, and so well exposed the whole by-play 
of these wretched friars, that I must quote some of his con- 
versation with me. Upon being asked if he had anything to 
say, he replied, — 

u I have plenty to say ; but I cannot speak." 

"Why?" 

" Because my mouth is shut, like that of a newly-made 
cardinal." * 

" And who has shut your mouth?" 
" Our pope, the novice master." 

" Oh ! if that be all, I am superior to him, and can open 
it again : so I command you to speak." 

" There is a difficulty in doing so, nevertheless ; in obeying 
you, and not him, I shall expose myself to persecution from 
him, which would be terrible ; and you could not remove 
the penance he would enjoin." 

* Alluding to the ceremony in the creation of a cardinal, in which, the pope 



148 



THE DOMINICANS, 



" I promise you, in the name of the Father General, to 
protect you against any persecution from him. You know 
that the General can change the master ; and I can tell you 
thus much, that it is very probable he will change him, unless 
he does his duty." 

" In that case I will speak. You must know the prior, 
the novice master, and the Procuratore all join in persecuting 
us. Nevertheless, we frequently hear them quarrelling 
among themselves ; and only the other day I thought they 
would have come to blows : when, however, there is a ques- 
tion of some new rigour, — or observance, as they term it, — 
that is to say, some fresh torment or vexation for us, then 
they are in perfect harmony with each other. We are tired 
of this system, which forms neither the Christian nor the 
man, but the hypocrite and the animal. All politeness, 
all decency among them is banished. They are filthy in 
their persons, and would wish us to be the same. Cleanliness 
and neatness, they call worldly-minded foppery. For my part, 
I never thought that to be a monk it was necessary to be a 
dirty sloven. And then both prior and master do nothing but 
send us to hell. On every little disobedience they cry 
out, i You'll go to hell.' If we speak a word in the hours of 
silence, if we raise our hoods, if we look about us in the 
least, if ever we laugh, — ' to hell with us ; ' I say nothing 
about singing — there is then no hell bad enough." 

" Tell me, what do your masters teach you % what do they 
point out to you as the way of salvation? and in what, 
according to them, does the Christian life consist I" 

" The master says that to be saved we have only to imitate 
the patriarch St. Dominic, be devout to the Madonna, and 
observe the rules of the Order ; and then we shall be the 
best Christians in the world, because these lead to perfec- 
tion." 

" Does he ever speak of Christ ?" 

" Scarcely ever ; he gives us the lives of the saints of the 
Order to read ; and recounts to us the miracles done by them." 



AND MY LIFE AMONG THEM. 



149 



My visit to the monastery of Santa Sabina had the effect 
of making some quit the habit, and others open their eyes 
to a better mode of life. The General made some changes in 
the plans, but not such as I pointed out to him. In short, 
the same system was practised everywhere by monastic 
bigotry, and what the followers of it desired least of all was 
to reform themselves. 

The institution of monastic fraternities was a bad thing 
from the very commencement : they were devised about the 
beginning of the thirteenth century, by that knave, Inno- 
cent III., who commissioned the wild fanatics, Domenico di 
Gusman and Francesco di Assisi, to establish, as to them 
seemed best, a body of idle fellows especially calculated to 
maintain the cause of popery ; principally in Italy, and from 
thence to propagate their doctrines over all the world. 
Hence these two orders have ever been rivals. If one had a 
saint in a particular branch, the other wanted one directly. 
For example : the Dominicans lauded to the skies the doc- 
trines of their dear Thomas Aquinas, whom they call the 
angelic doctor ; and behold, the Franciscans immediately cry 
up their Bonaventura da Bagnorea, whom they dub the 
seraphic : so the Franciscan order chose to have a thauma- 
turgus (a grand miracle worker), in the friar Antonio da 
Lisbona, or da Padova ; and the Dominicans, not to be 
behind-hand with their rival brethren, immediately exalted 
Fra Vincenzo Ferreri to the same dignity. 

Whoever wants to see how far the art of publishing fables 
as things divine has gone, let him read the lives of these two, 
let him compare one with the other, and see which could 
draw the longest bow. 

As the Franciscans preach up their Antonio, as the greatest 
saint in heaven, so do the Dominicans exalt their Vincenzo, as 
having the power of Omnipotence itself in his hands ; so as 
to work prodigies and miracles at the beck and call of any 
one, as a conjuror plays his tricks at the pleasure of his 
audience. St. Anthony, we are told, preached to the fishes 



150 



THE DOMINICANS, 



when men would not listen to his discourses : St. Vincent, in 
order to convert an impenitent sinner, wrote a letter to the 
Holy Trinity, and received an answer. St. Anthony, to 
prove transubstantiation, made a hungry mule kneel before 
the Host, regardless of the food offered by its master : St. 
Vincent had only to ring the bell for any miracle that was 
called for. What Franciscan would not swear by the miracles 
of his St. Anthony 1 and what Dominican would not be filled 
with wonder and faith at the recounting of the miracles of 
his St. Vincent 1 In fact, they adore him, under the figure 
of a youthful friar, with a flame on his head (as represented 
of the apostles at Pentecost), an open book in his left hand, 
two wings on his back, and his feet in the act of rising, or 
dancing ; by which they intend to represent the angel who is 
spoken of in the tenth chapter of the Revelation. Indeed, 
they assert, that one day he flew from his pulpit round the 
church, and then, having ordered a corpse to be brought to 
him, he restored it to life, and asked it who he, St. Vincent, 
was ; upon which, the resuscitated body replied, " Thou art 
the angel of the Apocalypse :" and, so saying, he died once 
more.* 

Now such follies (which I know not that I ever believed, 
and which I certainly had then rejected) form the food of all 
the self-styled devout. Could I live among such? Every 
day I felt my soul further alienated from them and their 
system. In fact I remained a friar solely to combat against 
friars. They were already aware that I was no longer one of 
them, and they feared in me a potent adversary. 

The Father General Olivieri called me one day, to com- 
municate to me, as he said, an important measure. Broc- 
chetti, the provincial, was with him. 

" When I sent you to Santa Sabina," he said, " it was not 
only the wants of that monastery which I had in my mind, 
but those of several others, which I and the provincial had 

* Teoli : Life of Vincenzo Perreri. Rome, 1825 ; Naples, 1837. 



AND MY LIFE AMONG THEM. 



151 



thought of sending you to visit. They are the monasteries 
of the Roman province along the line that terminates with 
Terracina on one side, and Lucca on the other. It will 
be a journey of some months, which the Father Provincial 
can hardly undertake, on account of his health and infirmi- 
ties. He is willing to be represented by you, and I give my 
assent and approbation to the measure. This journey is 
very pleasant in fine weather. The Father Provincial will 
accompany you a part of the way, and the rest you will go 
alone." 

I received this announcement with pleasure ; not because 
I had again to be mixed up with monks, their intrigues, and 
their immoralities, but because it afforded the prospect of my 
getting out of Rome, in which I could no longer bear to 
reside. As soon as Brocchetti had gone out of the room, 
Father Olivieri added : 

•" You know Brocchetti is old, and his head does not serve 
him so well now ; he is not so capable of conducting the 
business of the provinces. I have begged of him to let you 
have the management, not only of the visitations, but also of 
the direction of the monasteries, and the government of the 
province. He will remain in office pro forma, and you will 
in reality act as provincial. So you will learn what may be 
your own office in future." 

" I accept, willingly, this new charge," I replied, " to serve 
the Order, and to do what is agreeable to you, Father Gene- 
ral, and to my good friend, the Provincial, Brocchetti, whom 
I revere as a father. With him I am certain I shall perfectly 
agree, and I hope I shall meet your wishes also. Such a 
charge is fraught with difficulties, but I am not of a nature 
to be daunted by them. On principle, I hate evil ; I have 
pity on those who commit it, and I do all I can to lead them 
back to good. I am a sworn enemy to hypocrisy, and I 
would it were banished from society. I could never agree 
with that axiom of St. Bernard's : ' Would that my brethren 
were hypocrites!' Utinam fratres mei hypocrites essent I 



152 



THE DOMINICANS, 



No ; rather would I there was not a hypocrite on the face of 
the earth ; for hypocrites are liars who falsify the things of 
Christ, under the cloak of religion. We have many who 
pursue this system, and I assure you, Father General, that I 
shall make it my especial care to mortify and expose them : 
certainly, I will persecute these Jesuits." 

At these words, the Father General laughed heartily. " You 
are right," said he ; u persecute all the Jesuits you find among 
the Dominicans." 

Our visit began with the monasteries of the " Campagna 
Romana thence we went into Umbria and Tuscany : re- 
turning, we visited those of Patrimonio di S. Pietro. To 
some of them the good Brocchetti accompanied me ; but this 
he only did for a little relaxation, for he did not mix himself 
up in any business whatsoever ; and, with the exception of 
making a short discourse at the opening and closing of each 
visit, he did nothing. The rest was left to me. I acted as 
visitor, with full authority ; so much so, that many things I 
did not even think it necessary to mention to him. The 
good old man was daily at his prayers. Oh, what a holy man 
he would have been if his head had not been full of popish 
errors ! He prayed even during the night ; but instead of 
praying to God, he was praying to the saints, and lavishing 
his affections upon the mother of Christ, instead of turning 
them to Christ himself. Whenever I found him in his room, 
he was always repeating his rosary and the office of the 
Blessed Virgin. Once there arose an argument between us 
about fasting, for which he was a great advocate. 

" I think you do not much like fasting," said he. 

" No ; to say the truth, I do not. A moderate fast may 
be very well as a sanitary measure, but I do not think it 
equally good as a moral system ; especially as those who 
practise it, generally attach so much importance to it. Is it 
not true, my good Father, that you, for instance, every time 
you fast, indulge yourself in the belief that you thereby 
merit the grace of God 1 and yet you teach me the doctrine 



AND MY LIFE AMONG THEM. 



153 



of St. Paul, which says, grace is such, precisely because it has 
no merit of works. Grace is a gratuitous gift. If, then, our 
justification be by grace, it cannot be by works. What will 
render you justified before God? certainly not your own 
works, but the works of Christ, the Just One, imputed to us, 
the unjust, by faith in Him alone. This is my doctrine, and 
I know it to be yours also. But yet you trouble yourself 
about works, and attach merit to the exercise of them. I do 
that which my faith suggests, and I attach no importance 
thereto. Precisely as a servant who does his duty obeys his 
master, and performs his will, without pretending that the 
master is therefore his debtor. Who dare say to the Lord : 
' Here are my works, now give me thy gracious gifts % ' I 
should be ashamed to offer to the Lord my fast, as a thing 
acceptable to Him, when the Scripture tells us that all the 
works of our righteousness are before the Lord as filthy rags : 
I endeavour to do what faith inspires, and to do it for duty's 
sake ; and from no other motive." 

Father Brocchetti was a great admirer of the Thomasine 
school, and inclining a little to Jansenism. He was a firm 
upholder of the doctrine of St. Paul to the Romans and the 
Galatians, that we are justified by grace through faith. 
Often, when we have been conversing together on religion, 
has he repeated these words to me : — 

" Remember that grand maxim, which our school has always 
maintained against the Jesuits, 'We are justified by grace, 
through faith.' This is what does honour to the Domi- 
nicans, who follow the doctrine of St. Augustine and St. 
Thomas." 

I observed to him that the force of this truth came from 
St. Paul ; and that, if we had not had it through Divine 
revelation, we should not have been bound to believe it. 

"I am not obliged to believe Thomas, or Augustine," I 
added, " but I am obliged to believe Paul." 

The good old man was silent at these observations, a,nd 
seemed to receive them with approbation. He often read the 



154 



THE DOMINICANS, 



Bible, but never allowed himself any other than the Vul- 
gate, with the notes. He disliked the Italian version • but 
one day finding me reading the New Testament, trans- 
lated by Martini : he took it from me, smiling, and said, 
"Let us make an exchange ;" at the same time giving me 
a Latin version of the Vulgate. As he read the Bible him- 
self, so he recommended others to read it, but always with 
the notes of the Roman Theologians, drawn from the Holy 
Fathers. 

This visitation kept me employed from the summer of 
1834, till February in the next year. My old friend accom- 
panied me as long as the fine weather continued ; when it 
began to break up, he returned to winter quarters, to take 
care of his health. 

I had now all the burden on my own shoulders ; I had to 
provide for the wants of several monasteries, and to hear the 
complaints of the monks. I had to connect spiritual with 
worldly interests ; external strictness with interior comfort ; 
to reconcile contending minds ; to settle differences, and har- 
monize discord ; to rouse the slothful ; to excite emulation 
in sacred things ; to inculcate a love of study, and an 
observance of the rules ; and to correct the vicious with 
mildness. 

Every one will remember the name of Domenico Abbo, 
who was condemned ten years after the period I am speaking 
of, for enormous crimes, to be beheaded in the Castle of St. 
Angelo, at Rome.* He was at this time a Dominican friar, 
Superior and Reader at the little monastery of Nepi, near 
Rome. I had heard several reports against him, and I went 
to verify the matter. I found him culpable in many things, 
and I advised him to renounce his present offices, and to 

* The translator of these pages was residing at Rome at the period of this 
man's apprehension, and was credibly informed that the statement of the cruelties 
;uid atrocities he had practised towards a hoy, an orphan nephew, were so 
appalling, as to draw tears from the eyes of Gregory XVI.. then reigning 
Pontiff. 



AJNTD MY LIFE AMONG THEM. 



155 



retire to another monastery ; repent of his evil ways, and 
lead a better life ; he denied the whole, and turned against 
me, uttering the bitterest threats. I then suspended him 
from his ministry, removed him from office, and ordered him 
to leave in a few days. He appealed to the bishop, the pro- 
vincial, the general, arid got up a certificate from certain 
persons in the neighbourhood, to prove his good conduct : he 
even sent some of his friends to intercede with me for par- 
don, but I could not relax my decree towards one so incor- 
rigibly bad, and I insisted upon his leaving the monastery. 
He accordingly went to Rome, quitted the Dominican Order, 
put on the dress of a priest, and was on the point of being- 
made a prelate, through the protection of Cardinal Lambrus- 
chini, and the favour of Pope Gregory, then ignorant of the 
extent of his wickedness ; but the Divine justice had pre- 
pared to make an example of him. He was guilty of the most 
enormous and detestable crimes. The facts became public — 
the people took part against him, and the government was 
obliged to act promptly in order- to calm the popular tumult. 
One tribunal condemned him to death ; another confirmed 
the sentence ; Cardinal Lambruschini was afraid for his own 
safety ; the Pope was obliged to consent, and the wretched 
man's head rolled on the scaffold. He on that occasion 
had moved a strong party against me, saying I had perse- 
cuted him because he was not of my way of thinking. He 
excited hatred in many towards me, but I thought no more 
of him, and the affair, melancholy enough in itself, passed 
away. 

This visitation made me acquainted with many things of 
which I was before ignorant, but which certainly were any- 
thing but virtues, either in a Christian, or a citizen ; and 
on my return to Rome, I made known to several persons 
the effect my visit to the monasteries had produced upon my 
mind. 

Meanwhile, I had been sent for by the Cardinal Archbishop 
of Capua, as preacher of the Lent Sermons in his cathedral. 



156 THE DOMINICANS, AND MY LIFE AMONG THEM. 

The Father General allowed me to accept the invitation, on 
condition that I should return immediately, and enter upon 
my new office. Accordingly I went to Naples, in February 
1835 j certainly not with the intention of returning to Rome, 
but, on the contrary, with that of speedily emancipating my- 
self from monkish thraldom. 



CHAPTER IX. 



MY CONVERSION. 

The aversion which from this time I conceived for every- 
thing savouring of Romanism, — pope, cardinals, bishops, 
priests, and friars, — proceeded, no doubt, from the change 
which for several years had been working in my mind. I 
already was no longer a papist, for I had long ceased 
to believe in many doctrines which are matters of faith in 
the Romish Church. I will now state how this was brought 
about. 

While holding the head professorship of theology, in the 
college of Santa Maria di Gradi, at Viterbo, and advocating 
and teaching, with great zeal, the Romish doctrine, a very 
nourishing school, not only of Dominican students, of which 
the college consisted, but likewise of other friars and priests, 
used daily to attend my lectures, and be present at our 
circolo, or " circle," as we call our meeting for scholastic 
exercise, when a theological proposition is given, and defended 
by a professor and a student, while other professors and 
students raise objections. The exercise is in Latin, and in 
the logical form of reasoning as held by Aristotle. 

I had ordered that this exercise should take place three 
times a-week ; the theological lectures were five in number 
during that period, and it sometimes fell i;o my turn to de- 
fend, while the others objected. One day I was defending the 
doctrine of transubstantiation ; one of the best disciples in 
the school, whose name I feel a pleasure in mentioning — 



158 



MY CONVEKSION". 



Father Baldassare Conti, a Roman, who afterwards filled the 
professor's chair of theology in the Minerva, at Rome, with 
much honour, was on my side. 

The question was, " Whether the bread and wine in the 
sacrament of the Eucharist are, in virtue of the words of 
consecration, actually and substantially changed into the body 
and blood of Christ, together with his soul and his divinity." 
We maintained the affirmative, and three or four others, 
with fictitious earnestness, denied the proposition ; advancing 
arguments which they had the precaution to assure us before- 
hand were all borrowed from the heretics. The contest went 
off, as it invariably did ; we were, of course, right, and our 
opponents wrong. The reasoning of my good and clever 
Conti, and that which I contributed myself, were the ne 
plus ultra, for the school, and even elicited uproarious ap- 
plause. The heretics were discomfited, the Roman Catho- 
lics triumphant. We were the two heroes who had gained 
the battle, the laurel crown alone was wanting. Who after 
our arguments could possibly have doubted a doctrine so 
boldly asserted, so powerfully demonstrated 1 ? Who would 
have dared to have sided with the heretics, viz. with those 
who denied transubstantiation 1 I believe not a shadow of 
doubt entered the mind of any one excepting myself. In the 
midst of this universal satisfaction, I alone remained un- 
convinced. To me, the answers to the objections appeared 
feeble and inadequate. I was disquieted within me. I 
asked the young Conti how he was pleased with the " circle 1 " 
whether any of our answers seemed to him to want weight? 

" I am pleased with the arguments I brought forward," 
he replied, " and still more so with those that you yourself 
advanced. Indeed, I am not aware that more could possibly 
have been said. But after all, the matter is a mystery which 
cannot be explained by reasoning ; faith must come to our 
aid. Henry Moore, a celebrated Englishman, has well ob- 
served, as Erasmus relates, Crede quod habes, et habes, — 
1 Believe you receive, and you do receive.' " 



MY CONVERSION. 



159 



Of course, it was not proper for me to infect the young 
student with my doubts ; he was better pleased in having 
discovered, as he fancied, the mystery of that religious im- 
possibility than an alchymist would have been in finding the 
philosopher's stone. 

I had none in whom I could confide. My colleague and 
friend, Professor Borg, was a man who would rather have 
renounced his reason, or doubted of his very existence, than 
have denied a dogma of faith ; besides which, he was of 
opinion that such points ought not to be too freely discussed. 

" What did you think of our controversy 1 " said I. 

" All went off well," he replied ; " he is an excellent young 
man, that Conti. What he said pleased me very much; and 
very true is that famous verse of Salomone Fiorentino with 
which he concluded : 

Vedi che in fronte ha scritto : adora e taci." 

It would evidently have been useless to enter upon any 
discussion with such a man as my good friend Borg ; I there- 
fore came to the conclusion that I had better study the thing 
by myself, and endeavour to ascertain the real truth. 

It is this important question which so many have racked 
their brains to understand in the Romish sense. The matter 
resolves itself simply into this : Are the words, " This is my 
body," "This is my blood," to be understood in a literal 
sense? Every one must see the absurdity of it. The least 
consideration will show that Christ said these words in the 
same sense as he said on another occasion, " I am the bread 
that came down from heaven," and no one ever sujDposed 
that He was actually bread, and subsequently changed, or 
transubstantiated. A little examination was sufficient to 
shake my belief in that doctrine which I had hitherto pro- 
fessed. Would Jesus Christ have told us things that were 
impossible to be 1 ? Now it is impossible, absolutely im- 
possible, that what is bread should at one and the same time 
be His body ; and that what is wine should be contempo- 



160 



MY CONVERSION. 



raneously His blood. This cannot be, either simultaneously 
or successively. The Church of Borne saw the first to be an 
absurdity, and therefore held to the second. But how can 
the body of Christ become bread, and His blood wine, if such 
change be not in accordance with the laws of nature 1 ? Could 
Christ deceive us? Now it is not true that bread and wine, 
according to nature, have ceased to exist in the sacrament ; 
for we see they do exist ; that which we see, touch, and taste, 
is natural bread and wine. Can there be faith against 
nature? And yet that is against nature, which neither is nor 
can be: whatever is, must be according to nature's laws. 
There may be substances of a higher nature, and subject to 
superior laws than those with which we are acquainted ; but 
they can never exist in contradiction to those laws, since 
nature herself, in that case, would be destroyed. Therefore, 
what is bread and wine cannot be not bread and wine ; God, 
omnipotent as he is, cannot order it otherwise. But the 
sacrament, after consecration, remains natural bread and 
wine ; therefore it is not the substance of the body and blood 
of Christ. 

And what, I should like to know, would be the use of 
this pretended transubstantiation ? Would it merely be that 
the faithful might, materially, eat the body and drink the 
blood of Christ? Now who does not see that this so-called 
eating and drinking of Christ is entirely metaphorical? 

" The kingdom of God is not meat and drink,"* said St. 
Paul ; " It is the Spirit that quickeneth, the flesh profiteth 
nothing." 

" The words that I speak unto you, they are spirit, and 
they are life,"t said Christ. 

The expressions, to eat and drink, signify to believe ; to 
identify oneself with; as also to accept anything with plea- 
sure. " Kill, and eat," ^ said the Spirit to Peter ; in the 
vision at Joppa, figuring under the unclean animals, the 
Gentiles. Now, all this Peter well understood, and never 
* Rom. xiv. 17. f St. John vi. 63. + Acts x. 13. 



MY CONVERSION. 



161 



imagined he was to eat those animals, much less the Gentiles 
that he might fall in with ; but to convert and receive them 
into the communion of the Christian faith. 

Why, then, should we eat Christ? To believe in Him — to 
unite ourselves to Him 1 But this is entirely the work of 
the Spirit, and has nothing whatever to do with matter ; on 
the contrary, everything material is repugnant to this union 
of faith. Corporeal substance may be a type, a figure of the 
spiritual, but nothing more. Baptismal water is the outward 
and visible sign of the spiritual and purifying grace, because, 
as the former cleanses the body from impurity, so does the 
latter wash away the stain of sin from the soul. In the 
same manner as bread and wine are the common daily food 
of the body, and as through them we receive nourishment 
and strength, so the body and blood of Christ, immolated and 
shed for us, are the continual aliment of our faith, which 
gives vigour to our souls, and is the substance of our spiritual 
life and salvation. 

The words of Christ are truly divine ; full of truth and 
wisdom. The interpretation of the Romanists is a grovelling 
human conception; full of error, falsehood, and absurdity. 
Christ could not better symbolise the effect of his passion and 
death; and we cannot more grossly abuse it, than by attri- 
buting to a sinful priest the virtue and power of the Saviour : 
with the additional enormity, that what Christ has been 
pleased to do once, a wretched priest pretends to be able to 
repeat as often as he chooses. The doctrine of transubstan- 
tiation, considered in relation to Christ himself, is a falsity 
and an absurdity ; considered as regards so many thousands 
of wicked priests, it is an impiety and an abomination. 

Thus did I reason with myself, and became fully convinced 
that such was not the meaning of Christ's words ; that such 
was not the Christian faith; that such was not the belief of 
our fathers : and that thousands of Christian doctors, in all 
ages, have refuted this doctrine of transubstantiation, the 
author of which was Eutichus, a heretic, whose dogma was 

M 



162 



MY CONVEESION. 



presented to the Church by Pope Innocent III. who had it 
confirmed by the Council of Lateran (1215). 

In consequence of this reasoning, I already disbelieved in 
the virtue of the Mass; which can only be a propitiatory 
sacrifice, so far as it presents a true and living Christ, to be 
immolated each time it is celebrated. Take away the doctrine 
of transubstantiation, and the mass, in its grand essential, is 
nothing but a lie ; a solemn imposture ; an actual sacrilegious 
assault against Christ; who being now glorious, according to 
our faith, is also impassible; and as such, can neither be 
" broken" nor eaten by us. To eat Christ ! the bare mention 
of such a thing is blasphemy. Far less was the crime of 
those who crucified the Lord; for they knew not that he was 
Christ. What should we have said to those, who, associated 
with Christ, and hearing from his own lips the words which 
we read in St. John vi. 53, " Verily, verily, I say unto you, 
Except ye eat the flesh of the Son of man, and drink his 
blood, ye have no life in you," had straightway, from literal 
acceptation of them, begun actually to eat His body and 
drink His blood? Which of his disciples would not have 
exclaimed against such an act of barbarity? And yet they 
would not have been more guilty than the theologians of the 
Romish Church. 

From this time, in saying mass I was no longer a Christo- 
j)hagus ; * I had ceased to believe in what I did. What then, 
in reality, was the act I performed? I know not. I was like 
Luther, and many others, who no longer believed the mass, 
who had rejected its doctrine, and learnedly refuted its errors, 
but still continued to celebrate it. I said it, indeed, as sel- 
dom as possible ; always with a bad grace, as if under com- 
pulsion, and frequently I could not restrain my sighs. I was, 
moreover, ashamed of saying it in the presence of sensible 
and intelligent persons ; as if afraid of their censure for per- 
forming an act, in the efficacy or virtue of which I no 
longer believed. I contrived, too, to say it at those hours 

* Christ-eater. 



MY CONVERSION. 



163 



when there were the fewest persons in the church, and at the 
most secluded altars. I always refused solemn masses. In 
short, the mass, which for others was a delightful service, had 
become for me a very painful one. I endeavoured sometimes 
to regard it as a simple prayer, leaving out the idea of a 
sacrifice or sacrament; but this was impossible when what is 
termed the offertory was to take place, and still more so at 
the time of the consecration and elevation of the host and the 
chalice. Although I myself was no longer an adorer of the 
bread and wine, yet at my mass there never failed to be some 
who adored, believing in their transubstantiation, and there- 
fore I could not help looking upon myself as the agent of 
that idolatry. 

Thus, I consider that the dogma which constitutes the 
mass: with its double element of transubstantiation and pro- 
pitiatory sacrifice, is the most fatal of Romish doctrines, the 
most detestable of all heresies, and the most abominable of 
all practices. Around this, as their sun, revolves all the rest 
of the papal system. The power which, according to this 
doctrine, the priest has of fabricating in a moment, not one, 
but as many Christs as he pleases, and of offering them to 
God, as victims of a sacrifice which in itself is enough to 
atone for the sins of all, and to take out of purgatory by 
them, as many souls as he pleases ; — this pretended power, 
I say, is the occasion of so much pride in the priests, as 
to make them think themselves privileged persons, sacred and 
unapproachable ; and to consider their head, the pope, holy, 
infallible, and having all authority in heaven and in earth. 

In disbelieving the doctrine, I denied the power. To mc 
friars, priests, and prelates all savoured of imposture; and 
the more I advanced in spiritual light, the more I felt myself 
adverse to such hypocrisy. The pope daily became more 
abominable in my eyes. In him, or rather in his ambition, 
I saw a Lucifer, who, after having seduced himself, had 
power to seduce others; thus causing the fall of myriads 
of shining stars from heaven to hell. 



164 



MY CONVERSION. 



Many say, " I believe so, because the pope so believes • if 
the pope errs, I must err with him ; if he were to call virtue 
vice, and vice virtue, I must be his echo, and in all and 
through all follow him." Such is the language of the Jesuits, 
from Bellarmine to Father Perrone. " ye foolish ones, 
who hath bewitched you 1 " 

As my creed changed, so did my conversation. Lenient 
to the laity, I was severe towards ecclesiastics ; for the former 
I was full of compassion, for the latter I had only reproof : 
their vices were become insufferable to me; with their ex- 
ample continually before me, I endeavoured to be as opposite 
to them as possible. They for the most part were unoccupied 
and idle ; I made it a rule to keep myself constantly em- 
ployed: they were generally given to gluttony; I was 
habitually temperate : they were heedless, imprudent, dissi- 
pated; inquisitive after other people's affairs, and intriguers 
in private houses : I never interfered in what did not con- 
cern me, and was an enemy to the intrigues and cabals in 
which they took so much satisfaction. 

"Why do you scarcely ever go to hear confessions'?" 
asked one of those friars who delight in hearing them 
continually. 

" Because you and your fraternity, not knowing how to 
employ your time better, pass the whole day in listening to 
the business of others," answered I. " There is no reason 
that I should follow your example ; on the contrary, I do 
what you do not ; I study to learn, that I may be able to 
teach others : in short, I endeavour to be useful to my fellow- 
creatures, in every way I can." 

" Why do you so seldom attend choir 1 " was the inquiry 
of one of those Epicurean friars, who had he not had the ex- 
ercise of chanting psalms, and singing at the top of his voice, 
would probably have had no means of digesting his dinner, 
and preparing his stomach for supper. 

"Because," I replied, "I have so many other corporeal 
employments, that I am in no need of this." 



% 

MY CONVERSION. 



165 



"But prayer? that is a duty we all owe to the Al- 
mighty?" 

" No doubt prayer pleases me when made in spirit and in 
truth. But to be in spirit it should be free ; not attached of 
necessity to the Psalms of David. What have you said or 
done, by reciting three, six, nine, or a dozen psalms in Latin? 
What have you achieved ? I am sure you do not know your- 
self. If you go to ask something from the superior of a con- 
vent, your first care is that your petition should be at any 
rate intelligible, and have a meaning. When you were in 
your own family, and had any favour to request of your 
father, I presume you asked simply for what you wanted. 
You certainly did not begin by reciting poetry, or singing in 
Latin. And is not God, our first, our true, real, and 
heavenly Father ? Why then do we pray to Him in psalms ? 
The most we can do is to sing them in his honour and 
praise ; but prayer, real prayer, should be in our mother 
tongue ; clear, expressive, and simple. My good brother, he 
who doth otherwise, erreth; following false traditions, and 
transgressing the commandments of the Lord. Remember 
what Christ says, ' But when ye pray, use not vain repeti- 
tions, as the heathen do : for they think that they shall be 
heard for their much speaking.'* And observe the preceding- 
verses. ' And when thou prayest, thou shalt not be as the 
hypocrites are : for they love to pray standing in the syna- 
gogues, and in the corners of the streets ; that they may be 
seen of men. Verily I say unto you, They have their 
reward. But thou, when thou prayest, enter into thy closet, 
and when thou hast shut thy door, pray to thy Father which 
is in secret ; and thy Father which seeth in secret shall re- 
ward thee openly.' 

" These are the reasons why I come to choir so seldom. 
I prefer offering my prayers unto the Lord, in the seclusion 
of my chamber. I fear that reproof of Jesus Christ : 



* Matt. vi. 7. 



166 



MY CONVEKSION. 



" ' Ye hypocrites, well did Esaias prophesy of you, saying, 
This people draweth nigh unto me with their mouth, and 
honoureth me with their lips : but their heart is far from me. 
But in vain do they worship me, teaching for doctrines the 
commandments of men.' " * 

These, and similar lessons, did I give to my companions in 
profession, and as I perceived truths myself, so did I endea- 
vour to impart them to others. 

Towards the end of my residence at Viterbo, I was made 
superior of the monastery di Gradi, and also of two convents 
of Dominican Nuns. I had for some time seen things in a 
new light, with a view to reform; I saw not much, or 
clearly, as yet, but sufficient, nevertheless, to place me far 
out of the common sphere. In Lent, 1833, certain friars 
came to me to ask permission to eat meat, on account of 
slight indisposition; and I was very lenient with them. The 
nuns came with the same request, and I willingly granted 
them all they required. The rumour got abroad that I 
allowed everybody to eat meat. Amongst the monks was a 
good old man, the Padre maestro Linares, who moreover was 
the confessor to the nuns. One evening he came to my 
rooms, and said, that he ought to address me with every 
respect; but that, as the oldest of the house, a master of 
theology, and not to fail in his duty, he felt compelled to re- 
present to me the complaints of certain religious monks and 
nuns, subject to my jurisdiction, which complaints were 
chiefly touching the numerous dispensations I had granted 
for eating meat that Lent. " At this rate," said the worthy 
father, " the precept of fasting would be rendered null and 
void, were liberty accorded to every one not to observe it ; " 
(which was true enough.) " I think," added he, " that many 
of those to whom you have granted the dispensation to eat 
meat, might have abstained without much inconvenience." 

" I think so too;" I replied, "but I wished to save them 
even this little inconvenience. In short, they asked for what 
* Matt. xv. 7—9. 



MY CONVEKSION. 



167 



they wished, and I granted it to them: I did not feel their 
pulse, or look at their tongue, like a physician; I sup- 
posed they wished to eat meat, and I gave the permission, 
precisely in the same manner as I should have wished it to 
be granted to me, had I asked it of my superiors." 

" Ah ! you must not be so indulgent. This is a question 
of an observance of a divine institution — Lent !" 

" I think, on the contrary, I ought to be as indulgent on 
this point as possible, bearing in mind the words of our Lord, 
' And he called the multitude, and said unto them, Hear, and 
understand : not that which goeth into the mouth defileth a 
man ; but that which cometh out of the mouth, this defileth 
a man.'* 

" Strive as you can, my good Father, to prove that Lent 
is of divine institution, with all due deference, I cannot agree 
with you. I find no ordinance of the kind instituted by the 
Lord; of Him indeed it is written, that He fasted 'forty days 
and forty nights;' and it appears that He took nothing 
during that time ; but He has not taught us to do it now. 
Our Lent is not therefore an imitation of Christ's fasting; 
with us it principally consists in abstaining from certain 
meats, and eating less of others. Both one and the other 
are human institutions in Christianity; they are precepts of 
the Church, and articles of tradition. To eat somewhat less 
at certain times, for us, who generally live quite well enough, 
I consider a very good sanitary principle, and as such I re- 
commend it occasionally ; but not so the abstaining from meat 
altogether; which is often prejudicial to health; and, more- 
over, what is substituted for it by the Roman regime is un- 
wholesome, and to many very injurious." 

" But we are commanded to keep Lent." 

"Granted; and I am authorized to dispense with the 
keeping of it, by those who require it of me ; and I do so 
with pleasure, and without much importunity." 

In this manner I was frequently led into a discussion upon 
* Matt. xv. 10, 11. 



168 



MY CONVEBSION. 



the various doctrines of the Church of Some, which one by 
one glided from my belief in an incomprehensible manner ; 
insomuch that my very disbelief seemed to be the effect of 
inspiration. 

Frequently the decisions of my understanding were the 
promptings of my heart. I was called by an internal voice 
in my soul to that which I did contrary to the teaching of 
the Church. For instance, I became displeased with myself 
whenever I went to confession. I as yet knew nothing of the 
contrary doctrine, and yet I felt within me a conviction that 
the practice of confessing one's sins to a fellow-man, was not, 
neither ever could be, enough to form a positive command 
upon ; particularly one of such rigour : I felt all this before 
I was well persuaded of its truth. 

It is not possible, said I to myself, that this command 
should be of apostolic date. I had not yet fully examined 
the question, but had already decided it in my own 
breast. On this point, however, I ventured not to speak 
to others. In fact, I altogether left off confessing. I 
remember the last time that I related my offences to a priest, 
I felt as much repugnance in doing so as the most timid 
child could have experienced. My penitentiary was a certain 
Doctor Semeria, formerly a Dominican, but then living in 
Viterbo, as a simple priest : a man learned in many sciences, 
and one who had been professor of theology ; but that which 
redounded to his credit in my eyes, was his goodness of cha- 
racter; his Christian simplicity, and his gravity of de- 
meanour ; which obtained for him universal love and esteem. 
My friend, while I was yet a child, was my confidant; he 
knew all my secrets when I chose him for confessor ; I did 
nothing without consulting him. To such an one I had no 
difficulty in opening my heart, and disclosing all the opera- 
tions of my mind ; but I found that I could not do it truly 
and fully, unless in familiar conversation. The trust I had 
in him vanished in the formality of confession. More than 
once, in the course of it, I have been obliged to interrupt 



MY CONVEESION. 



169 



myself, and rise from my knees, because in that attitude 
I lost confidence in my friend, who, perceiving my em- 
barrassment, would often kindly forestall me, and say, " Let 
us converse without restraint." 

Confession had at length become so odious to me, that 
t could no longer bear it myself, nor endure the practice of 
it in others. People were continually wanting to confess to 
me, and I always found some pretext for not hearing them. 
From the earliest period of my ministry I had been obliged 
to apply myself to this branch of duty. I was not yet 
twenty-four, when I was sent, by the Bishop of Viterbo, to 
confess even nuns. In 1830 I was appointed by Cardinal 
Gazola, Bishop of Monte Fiascone, to officiate for a month as 
confessor and preacher in two of his monasteries. The good 
old man chose me for his own confessor likewise, (I shall have 
occasion to speak of him again;) Cardinal Gamberini would 
have me, afterwards, at Orvieto. This man, reputed a first- 
rate lawyer, was made prelate, then Bishop of Orvieto, after- 
wards cardinal, and lastly, Minister of the Interior in Rome. 
He had never been a theologian himself, nor was he much 
their friend, but a sworn enemy of the Casuists. The priests 
in the neighbourhood were all ignorant men; his own Theo- 
logian, for every bishop has to appoint one, was anything but 
what his title and office required. 

" I wish to confess nryself to you," the Cardinal said to me, 
one day ; " I trust you will not deny me this favour." 

" To say the truth, your Eminence, I do not like to confess 
any one who has nothing but his sins to communicate to 
me ; I have so many of my own, that I hardly like to be 
burdened with those of other people. A confession of sins 
makes me melancholy, and I feel that I am not performing 
my proper duty in receiving it. Excuse the comparison, but 
I really feel like an actor reciting his part ; and this is a part 
I know but imperfectly. If sometimes I am forced to play 
it, I do so as well as I can, but it is painful to me to listen to 
a catalogue of the failings and infirmities of other people." 



170 



MY CONVERSION. 



" But I know that you do confess the common people, and 
even nuns ; why then will you not confess a bishop?" 

"It is true, I am more ready to confess the common 
people, and I have great patience also with the nuns ; 
although I am. so little interested about their sins, that when 
they recount them to me I never speak ; letting them go on 
without interruption : and when they have finished, I make 
but few observations, directing them to ask pardon of God, 
who alone can absolve and pardon. I then dwell a little on 
the incidents of their life, good or bad as they may be, and 
especially on their peculiar habits ; taking occasion to instil 
into them the moral precepts of the Gospel, correcting their 
faults, and exhorting them to walk in the way of virtue. 
Now, such schooling as this, of which both the people and 
nuns stand in need, and which T adopt in the confessional, 
your Eminence does not require." 

" If everybody thought like you, we poor cardinals and 
bishops should find no one to shrive us." 

" So much the better ; you would then confess to God, 
who alone is able to remit sins. Does your Eminence 
imagine that the holy fathers ever dreamt of confessing? 
Bishop Fenelon says that he sought throughout the whole 
of their biography, and examined the minutest detail of 
their lives, and their pious and religious practices, and found 
not one single word about confession. ' We must therefore 
conclude,' he adds, 'that confession was not in use at that 
epoch.' " 

"But those fathers were saints, and therefore did not 
require it." 

"Saints, I agree, as far as holy life goes, far more so 
than we are ; but your Eminence, I suppose, would not 
infer that they were without sin; for you must remember 
it is written, 'If we say that we have no sin, we deceive 
ourselves, and the truth is not in us. If we confess our 
sins, He is faithful and just to forgive us our sins, and to 
cleanse us from all unrighteousness. If we say that we 



MY CONVERSION. 



171 



have not sinned, we make him a liar, and his word is not 
in us.'"* 

"Well, St. John here says that we ought to confess our 
sins; and this is precisely what I wish to do." 

" I consider that the Evangelist here speaks of confessing 
to God those sins committed against God ; in the same 
manner as St. James speaks of confessing to men those sins 
especially committed against men, when he says, 'Confess 
your faults one to another.' Thus, for instance, if I should 
offend your Eminence, I know I am in duty bound to come 
and acknowledge my offence, and implore forgiveness ; and 
your Eminence knows equally well what is written : 1 If thy 
brother trespass against thee . . . and if he repent, forgive 
him : and if he trespass against thee seven times in a day, 
and seven times in a day turn again to thee, saying, I repent, 
thou shalt forgive him.'t Such is the law of confession 
according to the Gospel ; clear, and sufficiently easy for the 
comprehension of the meanest capacity. Now, we must not 
confound these laws with those of the Council of Lateran 
under Innocent III., and of the last Council of Trent. 
According to the Gospel of Jesus Christ, we are only obliged 
to confess our sins to God ; according to the Canons and the 
Decretals we ought to reveal them also to a priest, called a 
confessor." 

This conversation entered deeply into the mind of the 
Cardinal, and I believe produced a good effect; since, some 
vears after, when I met with him in Rome, he said to me, 
" I remember well oiu conference at Orvieto, touching Con- 
fession ; and the more I have reflected upon it, the more true 
I have found it." Certain it is, that from that time such 
were my sentiments ■ for which reason I desisted from Con- 
fession, and counselled others to do the same, so far as their 
sins alone were concerned. The case was widely different 
when I had to exercise my ministry ; not as regarded autho- 
rity, with which I did not consider myself invested, but for 

* 1 John i. 8, 9, 10, c. v. 16. f Lake xvii. 3. 



172 



MY CONVERSION. 



the sake of charity and friendship — then I fulfilled it most 
willingly. I was the friend of all those who came to confide 
their secrets to me, and to receive counsel and advice ; and 
I exercised this duty with the greater pleasure the more I 
saw they were in want of it. I was particularly attentive to 
the instruction of the young men, but as to bigots, I drove 
them from my confessional. 

During the time of my ministry in the Eomish Church, 
I have confessed a vast number of persons — I should think 
many thousands, and of all classes. At first I did so, in the 
firm belief that in virtue of the power conferred upon me by 
the bishop, I really had authority to pardon sins ; and subse- 
quently, my persuasion was that Confession, made to a priest, 
as a sacrament, had the efficacy of obtaining pardon from 
God, and that the words of the Absolution were a declaration 
to that effect. In the first case, I acted, if not according to 
the doctrine of the Bible, at least in accordance with the 
tenets of the Roman Church. But in the second, I acted 
neither in agreement with the Bible, nor with the Church of 
Rome. Under this conviction, then, it was that I at last 
omitted the form of Absolution, as being unquestionably 
anti- scriptural, and limited myself to a prayer, muttered 
between the teeth, according to the usual mode of giving 
absolution ; and in which I asked God to regard the faith of 
those penitent people, granting to them pardon of their sins, 
through the merits of Jesus Christ. 

Yet even then I found occasion to accuse myself; since 
those who had made their confession to me, believed that 
they went away absolved, through the efficacy of my ministry. 
They were deceived, therefore, in consequence of my silence ; 
yet, on the other hand, if I had spoken out, and explained my 
sentiments, they would have been scandalized and offended 
at my not conforming to the usual custom. I found, there- 
fore, that the better way was to give up the so-called Confes- 
sional, wherein, as the people imagine, the priest becomes 
invested with the authority of a forgiver of sins ; and to those 



MY CONVEKSION. 



173 



who asked me to listen to them, I proposed any place, 
excepting the confessional, where we could both sit down, 
and have our conversation without any show of hypocrisy. 
This system I began in Rome, and followed also in Naples; 
confessing many persons, and even nuns, at the grating of the 
parlours; or rather, I held a conference with them on their 
moral and religious wants ; terminating with a prayer to 
God, that He would pardon their sins, through the blood of 
our Lord. 

This system, however, could not be continued without my 
coming under the notice of the Inquisition. In fact, when 
I was called to answer to the charges against me, I was 
accused of having acted with contempt towards religion — in 
spretum religionis — since I had not observed the laws and 
ordinances of the Church. At last I was tired of living in 
the midst of opposition. My conscience daily alienated me 
more and more from the practices of popery, whilst my soul 
expanded to the convictions of pure Christianity. I had 
taken an aversion to image worship, to the adoration of relics, 
the patronage of saints, and their whole catalogue of miracles. 
In Viterbo, I had often ridiculed the history of the monastery 
di Gradi, in which it is asserted, that in or about the year 
1220, while St. Domenico di Guzman was on his way through 
those parts, staying in the house of Cardinal Capoccio, bishop 
of that city, Mary, the Mother of Jesus, one night appeared 
to both the cardinal and the saint, and conducted them in 
spirit to the site of the present church of the monastery di 
Gradi, where at that time stood a forest ; and here, addressing 
the two holy men, she said, " It is my desire to have a 
convent established in this place for my dear brethren the 
Predicatori, [Preachers,] where I shall be honoured, and my 
rosary preached up by them." So saying, she burnt a circle 
in the wood with a lighted torch, marking out the boundary 
of the future building. Now, as the vision appeared to each 
of them, in the morning they compared notes, and setting 
out together to the wood, found there a circle actually marked 



174 



MY CONVERSION. 



out by fire. This history, which is entered in the chronicles 
of the monastery, is received by the monks as a fifth gospel. 
Was it possible that I should longer give credence to such a 
story 1 

There is also, in Viterbo, another monastery of Dominican 
monks, called La Madonna della Querela; the history of 
which is, that an image painted on a tile, and placed in an 
oak-tree, in the midst of a wood, began performing miracles 
about the commencement of the fifteenth century. Devout 
supplicants thronged from all parts, and the graces that were 
bestowed, and the miracles that were performed, according to 
report, surpassed the most sanguine expectations. Thousands 
were said to have been healed of various infirmities ; thousands 
to have received, in various ways, assistance from Providence ; 
in dangers, in persecutions, in recovering lost property, and 
in retrieving their honour. But the greatest and most 
astounding miracles of all were those performed on persons 
who had been blind from their birth, and instantaneously 
recovered their sight, by the virtue of that same picture ; 
and on others who eight days after death had returned to life. 

These fables I had believed in, for a time, as true. Blind, 
like the rest, because born in the -land of darkness, I also, at 
one time, used to go and pray to the image della Querela (of 
the oak). One miracle, however, is certain, and that, too, the 
work of no other than this so-called " Madonna," (a horrible 
figure of a woman with a child in her arms,) namely, the 
enormous riches which rained down upon the Frati for more 
than three centuries in consequence of it. 

The monastery is very large, with a magnificent church, in 
the Bramante style, and surrounded by houses inhabited 
by the servants and husbandmen, with their families, who 
cultivate the immense extent of land belonging to the fra- 
ternity, which brings in every year a considerable revenue. 

There is a book upon these pretended miracles of the 
" Madonna della Quercia" printed more than a hundred- 
years ago, which relates them with the utmost minuteness of 



MY CONVERSION. 



175 



detail. This book is sold to the devotees who are continually 
going to the monastery in order to pour their money into the 
treasury ; and after I began to disbelieve the influence of its 
vaunted Madonna, I named it the Book of Industry. It is 
written in the worst possible style, and is full of grammatical 
errors. 

"Why do you not correct it?" said Father Pastori, who 
was at that time the Superior of the monastery ; " why do 
you not revise it, and render it more readable % If you were 
to arrange the stories in proper order, and dress them up in 
flowery language, it would be perused with pleasure, and 
would tend to increase the number of devout worshippers of 
our Madonna." 

" Believe me, I should like very much to correct it as it 
ought to be ; but I am afraid, in this case, it would be much 
less readable than at present." 

"How so?" 

"Because out of three hundred pages there would not 
remain one." 

Upon this the old fellow began to grow angry. I will not 
here repeat how many threats he thundered out against me 
for daring, as he said, the displeasure of the Madonna della 
Quercia. Little evil, however, has as yet befallen me, that 
I can trace to this cause. 

One day this same old man, who, to say the truth, after all 
had really a partiality for me, was holding a conversation 
with me and some others, among whom was Cardinal Velzi, 
who, as well as myself, belonged to that monastery, at least, 
to that section or family, though neither of us resided there. 

" I have been thinking," said Father Pastori, " of some 
way of reviving the worship of our holy Madonna ; it is 
very much on the decline ; what do you think we should do 
to awaken the dormant devotion of the people in the 
neighbourhood 1 I remember when I was a young man, that 
all the province of Patrimonio and Umbria, as far as La 
Marca, used to send pilgrims, votive offerings, wax candles, 



176 



HY CONVERSION. 



money for masses, and quantities of other offerings. Now, 
there is scarcely anything brought, even at the two fairs, and 
all the rest of the year we receive nothing at all. It is 
evident that the people no longer think of us, and that their 
piety is becoming lukewarm. I wish, therefore, to rekindle 
their devotion to the Madonna, and I think the best way of 
doing so would be, to send about, through all the neighbour- 
hood, the large picture of the Virgin, with all the miracles 
inscribed around it ; but as the engraving is not a very good 
one, I have thought of ordering another upon the same plan. 
What do you say to my idea 1 " 

The Cardinal shrugged his shoulders, and neither said yes 
nor no. I was silent also. 

"Well, I say, what do you think of it? The present 
engraving was executed more than two hundred years ago, 
and was retouched about one hundred years since. It is now 
high time to have a new one, for it seems to have lost its 
efficacy." 

"I know very well," said Cardinal Velzi, " that these things 
pass current among the people, as matters of pious belief: 
but the fact is, there are too many of them in Southern Italy. 
I proscribed many similar observances within my own juris- 
diction, when I was master of the sacred palace ; besides, 
these miracles are not sufficiently attested." 

" Your Eminence will doubtless recollect," added I, " how 
both of us, two years ago, prohibited the image of the 
Madonna of the Augustines of Viterbo, which was surrounded 
with a legion of devils, crying out, ' To hell with Viterbo.' 
This story is said to have originated at the beginning of the 
fifteenth century, when one day a letter issued forth from the 
sacred image, commanding the devils to quit the precincts of 
the city, and to follow the said letter as far as it should go. 
Off went the letter, and away went the devils ; the letter fell 
to the ground about a mile distant, and the devils all sank 
into the earth on the very same spot ; in perpetual memory of 
which event, even to this day bubbles up a well of boiling 



MY CONVERSION. 



177 



sulphureous water, in the identical place, which is said to take 
its rise from hell.* This Madonna has ever since enjoyed the 
title of Liberatrlx, or Deliverer. I had frequent disputes 
with the Prior of the Augustines on this head, and threatened 
to seize all his pictures, if he made a trade of selling them. 
The only defence he could make was, that the engraving was 
ancient, of the same epoch as that of the Madonna delta 
Querela ; and I recollect answering that I did not approve of 
the image delta Querela either, and that, for my part, I 
should do everything I could to prevent the circulation of 
that also : what then do you think I should do if I saw the 
image delta Querela, with all its pretended miracles around it, 
restored % Oh ! do not entertain any such idea, my dear 
Father Pastori. I shall be obliged to oppose it, and I am glad 
to see that our friend the cardinal is of the same opinion with 
myself. And now, since we are upon this topic, let me, as a 
son of the monastery, give you another piece of advice. This 
church of ours has latterly become so filthy and disgusting, 
with its wooden and papier macke statues, its exhibition of 
heads, arms, legs, and every other part of the body, presented 
as votive offerings for all kinds of pretended cures, that, what 
with them, and the miserably painted tablets, broken blunder- 
busses, rusty daggers, and other objects, which disfigure the 
walls from top to bottom, any person of good sense would be 
ready to rush out of the place at the mere sight of them. I 
should propose, therefore, to take down all these things, 
whitewash the walls, which is very much wanted, and put all 
these votive offerings, or monuments of brigandism and 
superstition, into two or three large rooms adjoining the 
Church, so as to form a kind of museum of curiosities, for 
such as may feel inclined to inspect it." 

The good old man could here no longer contain himself ; 
but broke out into violent indignation, exclaiming that I was 
an innovator, a man whose opinions were of the most 

* This is the famous Bullicame of Viterbo, a thermal spring, which existed 
many years before this famous Madonna. Dante makes mention of it. 

N 



76 



MY CONVERSION. 



dangerous description, &c. The Cardinal, however, interposed 
between us, and so the matter ended. 

By this time the change in my manner of thinking began 
to be publicly talked about. I was represented as not being- 
one of those bigoted Frati who give credence to every reli- 
gious lie, under the cloak of "holy faith;" that I was no great 
votary of saints and relics, and disbelieved all their miracles. 
Many other circumstances occurred to establish this opinion 
of me, one or two of which I will briefly relate. 

I was requested to write the religious life of Santa 
Rosa, the patron saint of Viterbo.* This, however, I de- 
clined, on the plea that Santa Rosa would not be over- well 
■pleased with my work ; upon which the task was separately 
undertaken by my friend Dr. Selli and my uncle Dr. Men- 
carini. The former produced a small treatise of little 
or no importance, and I allowed it to circulate ; the latter 
set to work in good earnest, and forwarded a large volume to 
the " censor." Now, this uncle of mine had been a second 
father to me, and was a man whom, of all others, I loved and 
respected. He was versed in many sciences, a man of refined 
learning, and a professor of natural philosophy; he was, 
moreover, a man who shone in society, a sincere friend, a 
benefactor to his country, and was universally esteemed and 
beloved. 

I was surprised to see so large a volume on so trivial a 
subject as the life of a poor baker's daughter; though she 
certainly showed a great deal of talent in the part she took 
in the political disputes between the Guelfs and Ghibellines, 
which occurred in her time ; and as she was on the pope's 
side, that is, for the liberty of the " commune," (for popes 
were liberals in those days,) she joined in the cry against the 
Emperor Frederic II., she was consequently persecuted by the 
imperialists, and ran through all the country, declaiming 
against them. She died at the early age of eighteen ; poor 

* Every town in Italy has its patron saint, besides several subordinate ones. 
Naples has its St. Januarius, and about fifty subalterns. 



MY CONVERSION. 



179 



but honoured, and highly eulogized by her fellow-citizens. 
The ignorance of the times attributed to her the power of 
working miracles, and superstition " dubbed" her a saint. 
There is no doubt she was a very excellent young woman, 
and as such, and on no other account, do I honour her 
memory. I dare say my uncle thought much as I did on the 
matter ; but he got so bewildered with the mass of materials 
which various earlier biographers had collected together, that 
he did little more than copy what he found in their works, 
without giving himself the trouble of investigating their 
authenticity. 

There are not in the whole world such bond fide liars as the 
writers of the lives of saints ; for "the glory of God"* they 
allow themselves every species of invention and exaggeration. 
Can a lie ever tend to promote the glory of God 1 It is a 
principle I have never acted upon in any case. My uncle 
was deceived by a parcel of old impostors, and it was for me 
to undeceive him. 

u Now," said I to him one day, " do you believe all you 
have written 1 " 

" No," he replied ; " I was disgusted with a great many 
things ; but I thought it my duty to write, or rather to 
repeat them, because, having been asserted so long ago, they 
are now known and believed by everybody." 

" Now, my dear uncle, do not say by everybody, for there 
are ourselves in this very place, who believe nothing about 
them ; and who knows how many others may not have the 
same good sense 1 Why should we, then, seek to deceive the 
ingenuous and simple-minded, particularly the young, who 
would no longer read the old trash about this said St. Rosa, 
unless it were dressed up in the pleasing garb of a good style, 
and written with a show of historical erudition 1 Is it not a 
pity — nay, a sin 1 " 

" But if I were not to relate what has been already written 
and handed down, what would there be to make a life of 1 ?" 

* Ad majorem Dei gloriam, is the motto of the Jesuits. 



180 



MY CONVERSION. 



" Little, I grant; my friend ; little, but good. I should 
give the simple truth. This same Rosa was a very worthy 
creature, and a woman of spirit for the age in which she 
lived; full of courage, and loved her country as much as 
any one. The priests represent her as devoted to the pope ; 
but I, on the contrary, maintain that she was devoted chiefly 
to politics, and only in a secondary degree to matters of 
religion. In fact, the people of Yiterbo were almost all 
Patareni ; * and yet, between the pope and the emperor, they 
held most to the pope, because he did not, like the Emperor, 
threaten the liberty of the commune, by imposing upon them 
any particular code of laws, but allowed the people to govern 
themselves by their own institutions. In short, to me the 
actions of St. Rosa appear so entirely mixed up with the 
political events of her time, that if I were writing her life, I 
should connect it with the history of that period, merely as 
an episode." 

" And who would you get to read it 1 " 

" Everybody, except a few bigots ; but perhaps it is for 
them you are writing ? " 

These remarks appeared so far to influence my good uncle, 
that he began to correct his great volume, which soon became 
reduced to half its size, but gained double in value. Still, I 
regret to say, that some stories were left which would have 
been far better away. The truth of the matter is, that 
although I no longer believed in the miracles of Rome's 
catalogued saints myself, yet I had not as yet acquired suf- 
ficient courage to wage a war of extermination against them. 
I was more severe with another relation of mine, Dr. Nicola 
Grispigni, who had written the life of Lucia di Narni, a bigot, 
beatified by Rome. He was at that time Professor of Rhetoric 
in the college at Viterbo, and is now Bishop of Poggio 
Mirteto, in Sabina. He too had followed the old biographies, 
and without any selection, had dressed up their worn-out 



* A class of heretics so called. 



MY CONVERSION. 



181 



falsehoods in elegant modem phraseology. The manuscript 
was sent to Rome, and duly approved, with the nihil obstat 
from two theological censors, and the imprimatur from the 
master of the sacred palace ; and, as a matter of course, was 
about to be printed, when by chance it fell under my notice. 
Never in my whole life had I seen such a tissue of gross 
falsehoods. I immediately stopped the printing of it, and 
referred it again to the master of the palace, and received 
his authority to make all the corrections I might think 
necessary previous to its publication. 

" My dear Dr. Nicola," said I to him, " where on earth 
did you find all the nonsense that you have put together in 
this volume 1 " 

" In the biographies of the Beatified* Lucia, and especi- 
ally in that written by a very reverend Dominican, under the 
approbation of the master of the sacred palace." 

" I am delighted to hear it, but these relations are all evi- 
dently untrue, and some of them are absolutely immoral. Such, 
for instance, is that which states that a wife, in consequence of 
some vow, refused conjugal duty to her husband, — a thing 
quite at variance with sound morality. Here now is a story 
invented by some one in the first instance, repeated by others, 
and now related again by yourself ; and which, having once 
more escaped the eyes of the censor, would have been in print 
in a very short time. Had I not happened to have seen it, 
the religious Avorld would again have been regaled with the 
same lies and the same imposture ! And what is all this 
nonsense about angels descending from heaven to minister 
to yom Beata! and all the saints, and the Madonna, the 
mother of Jesus, coming down to hold conversation with her ! 
Away with all these fables ; we have already too many of 
them ; they disgust even the most simple-minded. Religion 
holds such falsehoods in abhorrence ; they are called pious, 
whereas they ought rather to be termed impious beliefs. 

* Beata is a degree below Saint, as Bachelor of Arts is below Master. 



182 



MY CONVERSION. 



For it is highly impious to mix falsehood with truth in order 
to mislead the understanding and deprave the heart. You 
surely are not so simple as to believe everything that is 
printed con licenza dei Superior i, under which authority you 
have admitted all these foolish stories about Beata Lucia. 
At any rate I cannot allow the reprinting of them. Revise 
your book, purge it of such ridiculous matter, and I will then 
give it my approval." 

My friend was easily guided, and having left out what he 
considered the most difficult to swallow, the work was finished ; 
but after all I was too indulgent, and allowed much to remain 
which ought to have been expunged : the fact is, as I said 
before, although I saw what my duty was, I had not then the 
moral courage to act entirely up to it, a courage which is 
the particular gift of God's grace. 

My reformation must have been the immediate work of 
God, and therefore from Him I felt myself destined to receive 
the perception and knowledge of the truth. St. Paul gloried 
in having received the Gospel not from men, but from God, 
through whose command he also received authority to preach 
it. His reform was instantaneous, as was his conversion, and 
they are wonderful in our eyes. A gradual conversion and a 
progressive reformation are not so astonishing. The lightning 
flash amid the darkness of night affects the senses in a far 
greater degree than the opening dawn that gradually brightens 
into day. I imagined I had already received the full day- 
light of truth, whereas it was only that of the morning star, 
the sweet harbinger of a brighter day. What shall I say then 
of my entire conversion ? God alone knoweth. My under- 
standing unquestionably began to be illuminated about that 
time, but the conversion of my heart took place at a much 
later period. I began to be aware that we are not saved by 
our own merits, but by the merits of Christ ; I knew, more- 
over, that those merits are not imputed to us by the efficacy 
of the sacraments, but by virtue of faith. This, which I deem 
the only true system of salvation, I already taught in the 



MY CONVERSION". 



183 



schools, preached in the pulpit, and sustained in public, as 
well as in private conversation : therefore it was that I had 
incurred the hatred of the priesthood, and of the Jesuits of 
the Romish Church. But for all this I was not as yet con- 
verted at heart. So true it was, that I did not at that time 
even understand the difference between these two conversions. 
I was already a Protestant, but not yet sufficiently a Christian. 
My life had not undergone a formal and complete change, 
but only a partial amendment. My virtue arose from self- 
love, and not from faith. I had acquired some practice in 
the habit of well-doing, but was not yet guided by Divine 
inspiration. My heart had desires, but not affections. I 
spoke of Divine love, but did not yet experience it in my 
soul. Oh ! what joy possessed me when I first began to feel 
its influence. Oh ! how delightful is the life of a believer. 
He lives by faith. He may vacillate for a moment, but he 
soon returns to the principle that forms the system of his life. 
The believer, far from considering himself infallible or sinless, 
feels, on the contrary, the weakness of his nature, trembles 
for his safety, and incessantly humbles himself before God. 
True faith does not attribute to man strength that he does 
not possess. Peter was weak when he believed himself to be 
strong. Jesus Christ said to the Apostles, " All ye shall be 
offended, because of me this night." * And what was Peters 
reply 1 " Although all shall be offended, yet will not I." 
And lo ! Peter the believer, who esteemed himself stronger 
than all his brethren, and vaunted himself accordingly, met 
with the severest humiliation. Who would say with Cephas, 
" If I should die with thee, I will not deny thee in any 
wise % " To such a one the reply is ready : " Verily I say unto 
thee, That this night, before the cock crow, thou shalt deny 
me thrice." \ 

So true it is that conversion is the work of faith, and this 
comes by grace. In me faith has been awakened after much 



* Mark xiv. 27. 



f Matt. xxvi. 31 



MY CONVERSION. 



experience, accompanied by conviction in the understanding, 
and affection in the heart. I thank the Lord, who has made 
me a believer through His grace ; and so much the more do 
I thank Him, as He has given me this grace for the conver- 
sion of others. I felt the necessity of my giving up a system 
which I had found defective in so many points, and expe- 
rienced a strong desire to assist others in getting out of the 
same mire. I could no longer hide the truths I had disco- 
vered. I seemed a traitor to myself, to my duty, and to the 
will of God, in concealing my enlightenment ; while on the 
other hand, I saw the danger of publicly acknowledging it. 
The only way was, to communicate my principles in secret. 
But the Inquisition is a tremendous power, it possesses every 
possible means of discovering the most hidden secrets ; and in 
that part of Italy where its laws are in vigour, nothing is 
concealed from its penetration. 

I began my mission in the manner I have related, and the 
Inquisition soon commenced its proceedings against me. 
More than once did its officers try to circumvent me, and 
arrest my progress ; but the beneficent hand of Providence 
was over me, and guided and protected me ; so that I never 
feared anything. No one knew better than I did the artifices 
of that diabolical tribunal, and the means it employed to 
hunt out its object. And yet I was not afraid ; I felt a cer- 
tain secret assurance in my mind of my final success. I 
accordingly quietly pursued the path that Providence and the 
hand of the Lord had opened out to me, knowing not where 
my steps might lead me. I was like a man blindfolded, but 
led by a faithful friend ; sure of His care and love, I willingly 
abandoned myself to His direction. 

I will now state what happened to me on leaving Rome in 
1835, as well as what took place after my departure from 
Italy, in 1842. All which will fully explain the complete 
history of my conversion ; which, while it has been to me 
the most fortunate event of my whole life, will also, I hope, 
prove the commencement of an era in the history of Italy 



MY CONVERSION. 



185 



which my fellow-countrymen have been expecting and look- 
ing for during the last 300 years. I look upon this circum- 
stance as the first link of a long chain, that is one day to be 
completed. My individual conversion and reformation will, 
it is to be hoped, be the means of effecting that of many 
others ; how or in what manner, I am unable to judge ; cer- 
tainly not as calculated upon in the popish sanhedrim, but 
according to the secret arrangements of the Most High. I 
read in this conversion of mine a most extraordinary event : 
Rome did all she could to retain me as her defender, as a 
theologian qualified in every respect to serve her purposes ; 
and I, on the contrary, against the inclination of the natural 
man, did all in my power to show how much I despised her 
service, and her flattering offers, — indifferent alike to her 
honours and her gifts ; drawing down upon myself her eternal 
odium and vengeance. Still I must acknowledge, that it was 
not myself, but a secret spirit within me, that resisted ; over- 
ruling my natural inclinations, and preventing my being led 
away by the proffered allurements of ambition and wealth. 
I began to look without apprehension on my position with 
respect to the Church, and my duties connected with it. 
The dormant idea of Hierarchy had faded from my mind, 
and that of Community occupied its place. I required not 
the assistance of the pope to understand the Bible ; I looked 
to the Saviour alone to elevate my soul towards God. It had 
now become impossible for me to remain any longer under so 
vile a subjection. Higher aspirations came over me ; I was 
led into other paths, through the adorable dispositions of that 
Providence by whom the destinies of all men are ordained ; 
the same which, after having permitted for all-wise ends 
the abomination of popery to dominate during so many ages 
in Italy, seems now to will its destruction. So may it be. 
Amen. 



CHAPTER X. 



MY FAREWELL TO ROME. 



In the month of February, 1835, I had so arranged my affairs 
that nothing stood in the way of my projected departure from 
the Eternal City. I hesitated some time, between two sepa- 
rate modes of accomplishing my purpose ; a sudden flight, or 
the more regular way of setting out in due form and with the 
permission of the appointed authorities. The former would 
put an immediate end to all my embarrassment, and give me 
my complete liberty at once. I was at first disposed to adopt 
this method, but subsequently abandoned it, on reflecting 
that I should thereby give occasion to a great deal of dis- 
cussion with respect to my reasons for so suddenly leaving 
Home ; more especially as I had never yet publicly given any 
idea that I was at all dissatisfied with her doctrines, or that I 
differed in opinion with the monks, or had quitted that faith 
which I had hitherto advocated to the world with so much 
applause. It only remained to me, therefore, to adopt the 
latter plan, which, in a quieter and more convenient way, 
would suit my purpose, and excite no troublesome inquiries. 
Accordingly, after due deliberation, I arranged all my plans 
and left the result to Providence. 

Cardinal Serra di Cassano had requested me to preach 
during Lent, in his archiepiscopal church at Capua. I accepted 
the duty, and forwarded to the good Father General Olivieri 
my resignation of the post he had conferred on me ; which 
he was pleased to accept, on' condition that, as soon as my 
duties at Capua were over, I should return to Rome, where, 
he gave me to understand, fresh promotion awaited me. I 



MY FAREWELL TO ROME. 



187 



made hirn no promise, merely hinting that it was possible I 
might return, unless God should think fit to order my steps 
elsewhere. He did not appear to comprehend my meaning, 
and my projects were confined within my own breast. 

" I hope," said he to me, " you will present yourself to the 
pope. Cardinal Polidori told me that he wished to see you. 
I think it would be as well for you to keep up the etiquette 
in these matters." 

"As you wish me to do so, most reverend father, I will go 
to the pope ; but, to tell you the truth, I thought I might 
dispense with the ceremony." 

" Why you know the pope has a regard for you * he fre- 
quently inquires after you • and it was only the other day he 
was talking of a dinner given by Cardinal Velzi at the Villa 
Salara, where he said he met you and Cardinal Castigiioni, 
before he became Pius VIII." 

" I certainly remember that dinner, and the conversation I 
then held with Cardinal Cappellari, now Pope Gregory. He 
spoke very forcibly concerning truth, and his words will ever 
remain engraven on my memory * he extolled it as superior 
to everything, declared that it was God himself, that all truth 
proceeded from Him, and that all who obeyed the truth were 
the sons of God. He spoke of Jesus, the Christ, as the 
visible form of Truth, who being fully imbued with it, as St. 
John says, showed to the world that in Him, the Word, the 
Logos, the Divine Wisdom, was incarnate. He reminded me, 
that in His death, Christ bore witness to the truth ; and we 
cannot better follow Him, and become like unto Him, than 
by a veneration for, and a strict obedience to the truth. And 
here, placing his hand on my shoulder, he added, ' My dear 
friend, ever advocate the truth ; live for it, combat for it, even 
die for it, and God will be your reward.' This holy advice I lis- 
tened to as if it came from an angel ; at that moment I really 
believed him to be inspired. I remember also another remark 
he made. Cardinal Castigiioni had exhorted me to read Palla- 
vicino's History of the Council of Trent ; to which I replied, 



188 



MY FAREWELL TO ROME. 



that I had already given it a perusal, as well as that by Friar 
Sarpi. 1 Well then/ exclaimed the good old man, ' read Pal- 
la vicino again/ — and he thundered his words out so loudly, 
that some present thought he was angry with me. ' What's the 
matter with CastigliomT asked Cappellari. 'He wishes me,' I 
replied, ' to read over and over again the History of the Coun- 
cil of Trent by Pallavicino.' 'He is so passionately fond of that 
history, that he advises every body to read it,' observed Cap- 
pellari ; ' for my own part, I should like to see a third writer 
on the subject, who would give us the true account of that 
Council. But this work, which ought to be written in Rome, 
and from the archives of the Vatican, could never be pub- 
lished there.' ' Then,' observed I, ' the truth must not be 
spoken in Rome !' to which Cardinal Cappellari replied with 
a smile and a sigh." 

Olivieri listened to me with profound attention, then wrung 
my hand, and recommended me anew to pay my respects to 
the pope. 

There was at this time living in Rome a very respectable 
man, a certain Father Parchetti. He was well known to a 
great many people, but had few friends. His universal talent 
in all kinds of literature had gained him considerable repu- 
tation | he was of a liberal and kindly disposition, a keen in- 
vestigator in all matters of science, and was more worthy of 
honours than he was ambitious in looking after them j he 
had, in fact, never received any promotion, simply because he 
despised it. Strict in his own habits of life, he was indulgent 
towards others : kind and charitable to the poor, and easy of 
access to all who were not themselves proud or overbearing. 
He was a great talker, and was sometimes sarcastic and even 
satirical in his speech, which arose from a naturally ardent 
temperament. 

To the monk Cappellari he had been a friend, but to Pope 
Gregory he was an enemy. We had been acquainted with 
each other from my earliest youth ; I never, however, talked 
about our friendship before other people, as he was in dis- 



MY FAREWELL TO ROME. 



189 



grace with the Court, and consequently his associates would 
have shared in the contempt bestowed upon him by their 
party. I had not at that time sufficient firmness to go 
against the tide, and boldly declare my opinion in his favour ; 
but still I had a great regard for him, on account of his sin- 
cerity and truth • and I discovered in him so many estimable 
qualities, that I overlooked his trifling defects. He had fre- 
quently given me his counsel and advice. I had consulted 
him with respect to my scruples of conscience ; I had laid 
before him my new theological views, and he had considerably 
enlightened me on the subject, and confirmed me more and 
more in my new opinions. I had recourse to him whenever 
I required advice. He first taught me w T hat Rome really 
was — Rome, as influenced by priests and monks, by prelates 
and cardinals. Whoever wanted information respecting the 
papal court, applied to Father Parchetti, who knew the secret 
history of every one connected with it, and was perfectly well 
informed in the history of the Romish Church ; his expe- 
rience was of seventy years' standing, in the course of which 
time he had become well acquainted with everything that had 
happened in Rome, and every exact detail as to place, time, 
and person. 

" Well," said I to him one day, " I am going to leave 
Rome. I thank you for your good advice as to keeping clear 
from the snares of office, and shunning ambition in my 
views. See how well I have eschewed everything of the kind ! 
I am going to Naples, on the plea of having to preach at 
Capua during the ensuing Lent. I shall be heartily glad to 
leave this place ; I most thoroughly detest it, or, rather, the 
people who govern in it, and sincerely hope never to return 
to it. I shall find some good reason or other to remain in 
Naples, when Lent is over ; at any rate, I can petition for 
my secularization,* I shall then be at liberty ; and in the 

* The relinquishing of the religious habit and office, for that of the secular 
clergy. 



190 



MY FAREWELL TO ROME. 



quiet of private life, occupied entirely with my studies, I may 
hope to obtain tranquillity and peace." 

" No, my friend," repled Parchetti, "do not hope for peace 
in Italy, under any circumstances. It is not enough that you 
keep quiet. You know full well, that among other evils to 
which those gentry who call themselves our masters are sub- 
ject, is that of envy. Do you imagine they would let you 
rest ? And suppose you quit the brotherhood of the monks, 
you would still be among the priests. Well, then, there is 
the bishop, and his vicars, and others of their set, who would 
load you with calumnies, and persecute you in a far greater 
degree than you have had to endure hitherto, and which 
your present strength would by no means enable you to sup- 
port. Here there is no middle path ; we must be either bigots 
or hypocrites, as they are, or become subject to their hatred 
and their malediction, and exposed to every danger and 
every evil, through their instrumentality. They have adopted 
as their motto, ' He who is not with us is against us and 
consequently, they reckon every one as their enemy who re- 
moves himself ever so little from their prejudices, their cus- 
toms, and their society. He, moreover, who refuses to bend 
the knee before the idol of the Vatican, is, as you very well 
know, looked upon as a heretic : here, it is not God in whom 

we are to believe, but the pope. C and T are a 

couple of atheists ; nevertheless, they were both made cardi- 
nals. But if you and I were to declare that we believed in 
the Bible, and in the Bible alone, we should be speedily 
handed over to the Inquisition, and there condemned as here- 
tics — if, indeed they would do us so much honour ; for they 
begin to be sensible that the term heretic is no longer one of 
so great reproach as formerly ; but still, not to allow us to es- 
cape, they would give out that we were condemned for some 
offence or other against the civil laws, such as theft, adultery, 
and the like. There is poor Capistrano condemned to perpe- 
tual imprisonment in the dungeons of the Inquisition ; I 
once asked one of the officials of the Holy Office what he had 



MY FAKEWELL TO ROME. 



191 



to say against such a respectable old man ; 'He is a great 
scoundrel,' was the reply ; and on my inquiring why he be- 
stowed on him that epithet, 'Why/ rejoined he, 'because he 
is guilty of a great many crimes.' £ How V I exclaimed ; 'has 
he then robbed, borne false witness, or committed murder 1 
But what an abominable thing it is to attribute crimes to 
so good a man as Capistrano ! I will tell you what you 
yourselves are guilty of, and for which he has justly reproved 
you — the crime of Herod, who condemned John to death !' 
Now, listen to me, my dear friend : as long as you remain 
among either friars or priests, you will never enjoy a moment's 
tranquillity ; but you cannot get out of their way whilst 
you stay in Italy. The first conclusion therefore is, that in 
this country you will never be at peace, since both friars and 
priests will unite to persecute you." 

" And what, I pray you, is the second conclusion 1 " 
" The second is, that as long as you continue in the priestly 
office you never can hope for rest in this country. It is not 
enough that you cease to be a friar, you must also cease to be 
a priest : both are equally bad ; there is no choice between 
them ; they uphold the same system, and the system itself is 
bad. You must renounce it altogether, if you would be at 
peace. But a great difficulty stands in the way; a great 
obstacle is to be overcome before this can be done ; and it is 
this very obstacle that has hitherto prevented me, also, from 
shaking off this terrible slavery, which I have a hundred 
times desired to do. The difficulty I allude to is one which 
deprives an Italian of all courage ; it is, that of being obliged 
to quit his native country ; and for evermore to lose the 
idea of returning to it. Geneva, they say, is a fine city ; and 
I have heard that in London, too, one may hope to find the 
means of subsistence. But another Italy we can never hope 
to see; and nothing, I fear, could compensate for its loss. 
I speak in a worldly point of view. Certainly, such a step 
requires courage. I can easily conceive that the first step is 
the grand difficulty; and, after all, a great deal is in our 



192 



MY FAREWELL TO ROME. 



own imagination : but we Italians, like all southern nations, 
are swayed more by our imagination than by our senses ; our 
understanding, indeed, may be said to feed upon it. Now, if 
you have more courage than, I confess, I possess, and can 
decide on taking the grand leap that will place you beyond 
Italy, I feel assured you will at length find peace, and become 
happy." 

" This project of yours," I replied, " is the true, the only 
one ; I have frequently entertained the same idea. But, as 
you observe, it presents a difficulty that appears insurmount- 
able; to quit one's native country, to leave one's relatives 
behind us, to lose all one's property and one's means of sub- 
sistence, to reduce oneself to indigence, and undergo priva- 
tions always more or less humiliating, is a sacrifice, my dear 
Parchetti, that a man is not always prepared or willing to 
make. There must be some great motive, or, to speak more 
correctly, some sudden impulse from above, similar to that 
which arrested Saul on his way to Damascus, to impel a man 
to do that concerning which he was before uncertain and 
irresolute. Perhaps the day may come when I shall myself 
be thus influenced; but at present I must proceed gradually, 
till I acquire greater experience ; and I shall always submit 
to the will of God. As we are on this subject, however, tell 
me, Father Parchetti, and tell me sincerely for our old 
friendship's sake, what is your opinion of the Protestants'? 
I speak of those of Geneva and London." 

" You have chosen rather a dangerous subject to discuss in 
Rome ; but, however, as we are alone, and no one can over- 
hear us, I will speak out ; and may it be for the glory of God 
and the advancement of truth ! This is not the first time I 
have touched upon the argument between Protestantism 
and Romanism ; and you know how excited I get on that 
topic, and how apt I am to forget the place I am in, and 
to whom I may be addressing myself. It has happened 
more than once that I have inveighed against the Holy 
Office in the presence of some of its officials, and have, in 



MY FAREWELL TO ROME. 



193 



various public places, spoken pretty freely about Rome, 
likening her to Babylon, and Geneva to a second Jerusalem. 
It was fortunate for me that the Inquisition did not get hold 
of it. Since, however, I have up to the present day escaped 
being burnt alive, and since the ears of the public have be- 
come accustomed to my remarks, I do not imagine they will 
molest me, now that I am old. In fact, they content them- 
selves with vilifying me in their own way; they call me 
a madman, a foul-mouthed fellow, who speaks ill of every 
body, and so on. And in this manner they repay me for the 
attacks I make upon them, which I do not cease from doing 
in the cause of truth. 

" But to return to our subject. Protestantism is early 
Christianity revived, which protests against and denounces 
later Christianity ; that is to say, Romanism, or, more pro- 
perly, Popery. Having given this definition, the truth of 
which it is impossible to deny, I proceed to observe that I 
consider the Protestants are right de jure, but that the 
Romanists arrogate that right to themselves de facto. I will 
explain myself more clearly. The Protestants have the Bible 
on their side ; their doctrine is founded on its truths, and, for- 
tified with them, they boldly challenge the Romanists to enter 
the field of controversy. But against these truths papistical 
arguments cannot stand. For this reason I maintain that the 
Protestants are right de jure. On the other hand, the Ro- 
manists boast of their traditions, a series of alleged facts 
more or less ancient, altogether irreconcilable with Scripture, 
but received on the authenticity of respectable men, whom 
their own Church has dubbed as saints and doctors. These 
traditions have given rise to various decisions in coun- 
cils, and these again have occasioned the celebrated decretals 
of the popes, bulls, and pontifical constitutions, which serve 
as so many dogmas of faith with all the upholders of 
Romanism. And this is how they possess their right de 
facto. 

" Now, these two parties are similar to two armies, which 
o 



194 



MY FAREWELL TO ROME. 



have been opposed to each other for the last three hundred 
years ; but they are by no means of equal strength : I speak 
of human strength. The Protestants have gained over to 
their side many men of learning and sense, yet they have 
hitherto failed in their attempts to overthrow the papacy; 
they have, however, humbled it, and prevented it from domi- 
neering over the whole of the Christian world. 

" Romanism is nevertheless content with its de facto power, 
which it upholds through the authority of its doctrines and the 
activity of its Propaganda. It has proclaimed to the vulgar 
herd, that the holy men who have worked miracles were all 
of them of its own Church ; and this assurance is sufficient 
for those who have no better principle to guide them than the 
criterion of authority. It has, moreover, found means to 
send its missionaries to all parts of the world. The great 
secret of Rome is this — money to send out missionaries, and 
missionaries to send back money. Whoever sees the expendi- 
ture of the Propaganda Tidei,' praises the zeal of Rome, and 
imagines that the pope makes an immense sacrifice every 
year, to supply the wants of such an institution. How many 
bishops, vicars apostolic, friars, and missionary priests, derive 
incomes from the Propaganda ! And who supplies all this 
money? Is it Rome? and where does it come from? Again, 
who maintains the Court of Rome, with all its crimes and all 
its caprices ? who, if it is not the Propaganda ? Look at the 
offices of Rome — the Dateria, the chancery, the office for 
briefs, the council, the bishops and regulars, the rites and in- 
dulgences, sacred relics, and the like ; whence do all these 
derive support 1 Evidently from foreign parts. And what, 
in return for all this money and protection, does Rome send 
abroad? Indulgences and quackeries. Who are they who 
sustain the Court of Rome, and the papacj r , in all its ambi- 
tion — I will not say its honour, because it never had any — 
if they be not the Romanists abroad? and not only thej^, 
but even Protestants themselves, now, contribute to the coffers 
of the Romish Church. How willing are the English to pay 



MY FAKE WELL TO ROME. 



195 



at our festivals ! and Rome wants nothing else, desires nothing 
but money. She thinks herself the first power in the world, 
and has gone so far as to insult and hold in derision the Pro- 
testants. They must be good people, indeed, to submit to it, 
for they have it in their power to make Rome tremble, and 
reduce her to dust. 

" But to return to the subject of religion. The Protestants 
have only one defect, that of being divided among themselves, 
and often waging war upon each other. And now I will tell 
you a secret, that you cannot know as yet ; but I do. It is 
one of the artifices of Catholic missionaries (especially the 
Jesuits) to sow discord as much as possible amongj/he Pro- 
testants; because they can afterwards profit by it, by fishing 
in troubled water, according to the common saying. So long- 
as the Protestants will moot the question, whether their 
Church should be Episcopalian or Presbyterian, and go on 
excommunicating each other, Roman priests and friars will 
make proselytes from each party. Now, these good Protest- 
ants do not see how this very question is settled de facto, 
without noise, or rumour, or division, by the Romanists. 
They have their priests and friars; the former governed by 
bishops, and consequently episcopalian ; the latter (and in 
these I include monks and regular clergy, &c.) subject to their 
superiors, who are nothing more nor less than presbyters. 
Consequently, this set, which exceeds that of priests in num- 
bers, is, in fact, Presbyterian. Priests and friars have also 
their disputes; and it is impossible there should not be dis- 
putes amongst any body of men whatsoever; but they are 
soon settled : for both parties have the Church between them 
in common, as well as the pulpit and the confessional. There is 
no difficulty in passing from one order to another, as you well 
know ; and when they do, they change not only their habits, 
but their rites, forms of prayer, and every branch of disci- 
pline. I do not see why it should not be permitted to Pro- 
testants to do so likewise. But, above all, what I blame is, 
that the Episcopalians, for example, shut their churches, 



196 



MY FAREWELL TO ROME. 



against the Presbyterians. I here speak of the ministers ; 
because the people themselves would care little about mere 
forms, provided they find in their pastors (whether Episco- 
palian or Presbyterian) that spirit, and knowledge, and zeal, 
that is according to faith in the Lord Jesus Christ." 

" My dear, friend," I replied, " what you say is excellent. 
It never struck me before, and certainly books would never 
have imparted it to me. I thank you for the lesson, and 
again repeat, that though I quit with sorrow the one Rome I 
so much love, I do so execrating from my soul the other that 
I so much hate ; and who can say whether you do not hate 
it even more than I do, and did not hate it long before I did ; 
for you have known it longer and better than I have ! 
But tell me another thing, (and may the blessing of God be 
with you !) — Do you think this wicked Rome — this Babylon, 
as you call it, and which St. John the Evangelist calls ( the 
great whore,' ' with whom the kings of the earth have com- 
mitted fornication,'* — do you think it will always remain in 
such transgressions, or do you believe a day will come in 
which popish Rome will be reformed, and that we shall unite 
with the Protestants to form one only church ; that is, one 
and the same body of believers in the pure doctrine of 
ancient Christianity 1 Tell me truly your opinion — do you 
prophesy that it will be so % " 

" I will tell you what I think ; but first I will say that 
which I believe. I believe that popish Rome will be destroyed. 
The eighteenth chapter of the Apocalypse strengthens me in 
this belief. I also think that papal Rome can in no way 
reform itself. Popes are bound hand and foot, so that they 
cannot move. Popery is become immovable — a petrifaction. 
Can she alter her creed to anything different from that com- 
posed by Pius IV. % She must first destroy the Council of 
Trent. Can the Latin Church return to the faith of the 
Greek Church, in all in which the latter is right ? She must 
first destroy the Council of Florence. Can she, in short, be 
*Rev. xvii. 2. 



MY FAREWELL TO ROME. 



197 



brought to approve the doctrine that the Reformers profess 1 
and that, too, after having burnt as many of the Reformers 
themselves as she could get into her clutches *? This outrage 
was first committed by the Council of Constance, by which 
those two holy men, John Huss and Jerome of Prague, were 
sentenced to be burnt alive ! Would Rome, then, condemn 
the Council of Constance 1 The French, in one of their 
Gallic propositions,* (which, by-the-bye, is not prohibited, t) 
would come forward and say that the council is superior to 
the pope, and cannot be destroyed by him. So you see that 
Rome has deprived herself of every means of extrication, 
and shut the door upon the possibility of return. 

" Papal Rome must therefore necessarily remain as she is, 
or cease to exist. But she will never die by her own hand, 
and she will make every possible struggle against any other 
that may be lifted up to give her her death-stroke ; unless it 
be the hand of God, which, let us hope, will strike her so 
surely that she shall never raise her head again. So be it. 
Amen. And this may be the case even in our time. Do you 
not think, indeed, that she herself is hastening the moment, 
and that, as David says, she will fall into the pit she has 
dug for others ? 

" Yes, yes ; the Lord blindeth those whom He wills to de- 
stroy. Rome is committing the greatest blunders every day, 
and does not know how to correct them. And the hour will 
come when she will make a last and fatal one. Can you guess 
what it will be \ " 

" Certainly not ; but I should like to hear it from 
you." 

" Listen, then, and remember it, because I shall not live 
to see it, although you may. I am already old, and the Lord 
will, most likely, soon take me to himself, before my eyes 
have seen the salvation of Italy. 

* A certain declaration of the clergy of France in relation to the infallibility 
of the pope. 

f That is to say, not by the Holy Office in Rome. 

I 



198 



MY FAREWELL TO ROME. 



" But now mark what I foretell. The war between Catho- 
licism and Protestantism will be renewed. However impro- 
bable a religious war may appear, in these times of liberal- 
ism, it is nevertheless inevitable, and cannot be far distant. 
And Rome herself will be the exciting cause, inasmuch as the 
missionaries of the Propaganda, ignorant and blind as they 
are, and liars by profession, industriously circulate the report 
that through their labours all the world is about to be con- 
verted to papacy ; that the Madonna and the saints are work- 
ing miracles on every side. And so they will instigate Rome 
to commit some act of imprudence. 

"Remember the case of Leo XII. who in 1824 cre- 
ated an Archbishopric of Grand Cairo ; and, without any 
consultation with the Viceroy, appointed as archbishop that 
inefficient youth Cashiur, and gave him for vicar such a knave 
as Father Canestrari ; sending them both to Alexandria, to 
make converts of all the Mussulmans, beginning with Maho- 
met Ali himself. The end of the affair was ridiculous enough, 
excepting for the condemnation of the poor Archbishop. 
But who can tell what was the real intention of Pope Leo and 
his advisers ? Now what I foresee is this : the influence of 
Rome in the British Isles must produce its effect, which is 
that of converting many Protestants to our faith. If to the 
English and Irish missionaries which Rome has hitherto em- 
ployed, those of Italy, and more especially the Jesuits, are 
united, proselytes cannot fail. In fact, they will be so nume- 
rous, and will excite so much interest, that Rome will be led 
to imagine that the time has arrived for her to take England 
by assault. Accordingly, the Pope will create Bishops and 
Archbishops, declaring the Protestant hierarchy completely 
null and abolished. England, not being prepared for this 
master-stroke of policy, will for the moment be too astonished 
to testify her sense of its audacity ; but soon recollecting her 
former history, and conscious of her power, she will shake off 
the lethargy that has so long oppressed her, and permitted an 
enemy to enter into her house; and perceiving that not only 



MY FAREWELL TO ROME. 



199 



is her substance wasted, but her rights usurped, and her 
Church outraged, she will do that which every person of 
sense would do, when conscious of having erred, of having 
been incautious, ill-advised, and imprudent : she will refuse 
to continue her vain indulgence, and will withdraw the hand of 
friendship from the Church of Kome, — she will institute new 
laws to prevent usurpation, and will drive away the ag- 
gressors, forcing them to restore what they have stolen : in 
short, she will destroy the nests of these crows, — the only 
method of preventing their increase, — and once more put 
them to flight, and banish them beyond her seas. England 
will do this the very day that Rome gives her sufficient pro- 
vocation : and that day will be fatal in its results. Italy, 
wearied out with popery, will profit by the opportunity • all 
her strength will be exerted to break her old chains, and 
break them she will ! The papacy will be destroyed in Italy 
by the Italians themselves ; and the idol of the Vatican, be- 
fore which the pagans of modern times have for so many 
ages bent the knee, will be driven into exile, an object of 
mockery and derision. Yes, 1 the man of sin, the son of per- 
dition,' who has seduced the world by his lies, will have the 
finger of scorn pointed at him by the whole world. This, my 
friend, is what I prophesy : when it comes to pass, recollect 
what my words have been." 

These sentiments delivered by the good old man in the year 
1835, now appear as if they had been dictated by inspiration. 

One evening, Cardinal Polidori conducted me to the pope, 
who was in a very jovial humour. A Venetian priest, a friend 
of his Holiness, was present. The Cardinal conversed with 
the priest, whilst the pope took me aside, and, somewhat pro- 
fanely, addressed me as follows :— 

" What is the purport of this nocturnal visit % You follow 
the example of Nicodemus, who visited the Lord at night." 

" His Eminence the Cardinal chose this time to present me. 
I am come to ask the blessing of your Holiness, before I 
set out for Capua, where I am summoned by the cardinal- 



200 



MY FAREWELL TO ROME. 



archbishop to preach during Lent. The papal benediction 
will, I trust, be followed by the blessing of God." 

" May the Lord bless you ! After Easter, I hope you will 
return to Rome : is not that your intention 1 " 

" I cannot promise. After so many years of fatigue, I need 
a little repose. I may perhaps visit Naples for a short period." 

" Naples is a dangerous place to go to : its luxurious cli- 
mate, its numerous attractions of every description, so power- 
fully enchant the mind that it is difficult to get away from 
their seductive influence. I hope you will not become a Nea- 
politan. But tell me, is there any particular reason why you 
are desirous to quit Rome % It appears to me that you are 
not quite satisfied with your situation here 1 Perhaps matters 
are not according to your mind at the Minerva. But the 
monks are not better at Naples than they are at Rome : I am 
of opinion that if you complain of them here, you will 
equally do so there." 

" In that case, Holy Father, I should find means to sepa- 
rate myself from them altogether. Your Holiness would not 
withhold from me your permission to secularize, * as many 
others have done." 

" And if that should not be sufficient 1 " 

" God will provide for the rest." 

I now began to be persuaded that my getting rid of my 
employments of Rome, of quitting the city, and even of 
abandoning the monks, would not be sufficient. Father Par- 
chetti had foretold it all ; the pope too seemed to be fully 
aware of my discontent, and to have a pretty good idea of 
what was to follow. Nevertheless, I had not yet learned to 
go boldly forward • I advanced in my onward path step by 
step, and passed through many states of sorrow and tempta- 
tion. For example, though I already abhorred popery, I 
still continued to visit the pope, and even felt a veneration 
towards his person, which no doubt was the result of habit 

* To quit the monastic life, and to live as a simple priest. See note to p. 189. 



MY FAEEWELL TO ROME. 



201 



and early education. I detested the cardinals as a body, yet 
I was on friendly terms with several of them : there was no 
great harm in that. Bat with respect to the mass, although 
I was thoroughly persuaded of its imposture, and of the two 
great heresies in its doctrine, I still continued to perform it ; 
certainly without devotion, yet with a show of earnest- 
ness : I very seldom celebrated it, but had not the courage to 
abandon it altogether. I became anxious and worn out, and 
felt a strong necessity to throw myself into the arms of a 
better faith, since my present one, so far from satisfying me, 
every day rendered me more and more wretched. 

The importance I attached to this departure from Rome is 
worthy of remark. I seemed to be leaving it never more 
to return. On every former occasion of absence I had never 
thought it necessary to make parting visits to my friends ; 
but now I sought out all my acquaintance to bid them fare- 
well. Many days were consumed in parting and compli- 
mentary visits, which I had never before been accustomed to 
make. One day I was dining with Monsignore Cioja, the 
governor of St. Spirito, and two of that order of canons 
(which, I believe, is now abolished) were there. The dis- 
course turned on Germany and England. One of these canons 
was a man of learning ; not so the other : both of them, how- 
ever, joined in the conversation. 

"Do you not think Luther was in the wrong," said one of 
them to me, "in making himself the head of a church'? And 
in England, what a farce it is to see the king placed at the 
head of religion ! " 

" You do not understand what you are talking about," 
replied I ; " Luther never made himself the head of the 
Church; neither are the kings of England at the head of 
religion. Both the Lutherans and the Anglicans acknow- 
ledge no other head than Jesus Christ. He, as St. Paul 
asserts, is the sole Head of the Church. And for this rea- 
son, my dear canon, that a Church does not mean a body of 
priests or bishops, but a people and congregation of believers. 



202 



MY FAREWELL TO ROME. 



It is very well that the bishops should have authority over 
the priests, and among all the bishops one must be the chief: 
in the Latin Church, the first, the head of the other bishops, 
is the patriarch of Rome : in the Greek Church it is the 
patriarch of Constantinople; in the Anglican Church there 
are two primates, who for the government of the Church, as 
regards worship, depend altogether on the king and the par- 
liament. What do you consider objectionable in this ? " 

" That the king and the parliament," replied the other 
canon, " can understand nothing at all about ecclesiastical 
matters, as the bishops do ; that the king of England and the 
parliament have never been addressed in the character or 
person of Peter, in the words, ' Feed my sheep ; ' that the 
king and the parliament have no apostolic succession — they 
do not belong to the hierarchy — consequently are not in- 
vested with any spiritual authority whatever." 

"Allow me," I rejoined, "to make a few comments on your 
observations. You say, the kings of England and the par- 
liament do not understand ecclesiastical matters. You ima- 
gine that the Protestant sovereigns are as uninformed in 
Church affairs, as the rulers of Roman Catholic countries, 
who require to consult their theologians on such points, (and 
these now-a-days are invariably Jesuits.) The sovereigns of 
England, of Prussia, of Hanover, of Wittemburgh, and other 
Protestant dominions in Germany, understand quite as much 
about religion as the pope and his cardinals. * The first study of 
Protestants, is the study of their Bible, in which they are all 
well read. In the British parliament there are men learned in 
every department of science ; there are even bishops and 
their primates : in cases of difficulty it resolves itself into a 
council, in which religious questions, like others, are rationally 
argued, and brought to a settlement. No one among them 
pretends to infallibility; if the question before them is not 
made sufficiently clear in a first sitting, it is argued in a 

* It were devoutly to be wished the latter knew as much. 



MY FAREWELL TO ROME. 



203 



second, or in a third, until they are agreed upon it. There 
are no oracles in England or in Germany ; these are for the 
benefit of Rome only : there are only believers ; who, how- 
ever are possessed of true Christian knowledge, and are under 
the guidance of the Lord. Now, it was to the believers that 
the words of Christ were spoken: ' Feed my sheep.' 'Peter' 
is not intended to denominate the person (his true name in- 
deed was Simon), but it is an appellative; as when, for 
instance, I call you ' canon.' By Peter is to be understood 
every one who is a man of firmness and stability; in short, a 
believer. And for this reason it is that St. Augustine, allud- 
ing to these words of Christ to Peter, says more than once, 
' What was addressed to Peter was addressed to all ;' that is 
to say, to all believers. Quod dictum est Petro, dictum est 
omnibus. Therefore to you and to me, who are neither the 
Apostle Peter, nor his privileged successors; to us two, who 
are not even bishops, but simply believers, are the words of 
Christ spoken: ( Feed my sheep,' Do you see any difficulty 
now in this matter ? If the sovereigns of England and the 
members of the parliament are in the true faith, have they not 
also the office of feeding the people committed to their 
charge'? 

" Can you define to me what is the nature of this apostolic 
succession, which is so much talked of in Rome? Is it a 
peculiar right of heirship which the apostles bequeathed you % 
And what, I ask, would be the nature of the bequest 1 The 
apostles were rich in faith, and consequently were full of the 
Holy Spirit and celestial gifts. As they had faith, they also 
possessed an understanding of the holy Word, and they had 
that Spirit which rendered their teaching infallible. Being 
full of faith they accomplished prodigies. But can you really 
believe that faith is transmitted by succession, and granted as 
a privilege to a particular class of men 1 According to your 
view, then, who would be the true successors of the apostles ? 
The pope and his bishops ? But are they grounded in faith, 
as the apostles were 1 If so, then truly are they their sue- 



204 



MY FAREWELL TO ROME. 



cessors. But if, on the other hand, they are wanting in this 
faith, to which of the Apostles would they succeed 1 To 
that only one who was without faith ; to Judas Iscariot. 

" I can very well understand how Apostolic succession 
may take place among the true servants of the Lord— among 
those who live conformably to the Divine laws. Without 
doubt, this succession is bestowed on those zealous ministers 
of religion, who, in the midst of danger, difficulty, and priva- 
tion, warm with holy charity for the salvation of others, bear 
to distant regions the name of Jesus Christ. Would you 
equally bestow the title on those fat priests, clothed in their 
rich gala dresses of various colours, who rise from their 
luxurious tables, glutted with the choicest viands, to re- 
pose on soft couches, or to seat themselves in their gilded 
coaches, and endeavour therein to digest their sumptuous 
meal % 

" The apostolic succession through the laying-on of hands, 
is an idle dream ; invented by priests, in order that the laity 
may not look at their vices, but at their dignity ; and on 
account of that quality, at least, hold them in some sort of 
respect ! Now I would propose, that if these persons are to 
be objects of public veneration, Judas Iscariot also, who was 
one of the chosen twelve, should be held in the same estima- 
tion by Rome. 

" But let us return to the sovereign and parliament of 
England, who, according to your doctrine, ought to have no 
ecclesiastical jurisdiction, since they are not in the ecclesias- 
tical hierarchy. That is to say, they are not of those for 
whom their mother requested of the Lord the highest offices 
in the church, saying, ' Grant that these my two sons may 
sit, the one on thy right hand, and the other on thy left, in 
thy kingdom.' * At that time it was that the first idea of 
a hierarchy arose among the followers of Christ. Concerning 
which project, however, I find no other approval on the part 



* Matt. xx. 21. 



MY FAREWELL TO ROME. 



205 



of our Lord than that contained in his subsequent words 
spoken to the apostles and to their successors : ' Ye know 
that the princes of the Gentiles exercise dominion over them, 
and they that are great exercise authority upon them. But 
it shall not be so among you : bat whosoever will be great 
among you, let him be your minister; and whosoever will be 
chief among you, let him be your servant.' * Might not this, 
now, be the beginning of the ecclesiastical hierarchy 1 " 

" St. Paul tells us that Jesus Christ himself ' gave some, 
apostles ; and some, prophets ; and some, evangelists ; and 
some, pastors and teachers.' t Nowhere is sufficient grada- 
tion to form a hierarchy. And the apostle says, in another 
place, that there are in the Church of Christ ' diversities of 
gifts .... differences of administrations .... diversities 
of operations .... to one is given by the Spirit the word 
of wisdom; to another, the word of knowledge by the same 
Spirit ; to another faith by the same Spirit ; to another the 
gifts of healing by the same Spirit ; .... to another pro- 
phecy ; to another discerning of spirits ; to another divers 
kinds of tongues; to another the interpretation of tongues 
&c. Now all this being of ordination, implies an office and 
a ministry derived from another. And we call this a 
hierarchy." 

" On the contrary, I find that all this is operated in the 
Church ' by the same Spirit, ' and ' by the same Lord.' 
* There are,' says St. Paul, ' diversities of operations, but it 
is the same God that worketh all in all.' § Do you find a 
hierarchy in the human body 1 ? You are aware that the 
apostle has likened the Church to the human body. Listen 
to, and consider his words. ' For us the body is one, and 
hath many members, and all the members of that one body, 
being many, are one body: so also is Christ.' || And so it 
also is with the Church of Christ." 



Matt. xx. 25—27. 

§ Ibid. 



f Ephes. iv. 11. + 1 Cor - 

|| Ibid. 



206 




" But is there not a hierarchy belonging to the Church in 
heaven? Equally, then there must be one in the Church 
upon earth." 

" JSfego consequentiam et paritatem. It is no reason that 
because it is so in heaven, it must be so upon earth. Besides, 
I know nothing concerning the hierarchy in the Church in 
heaven. If by Church you mean the assembling together of 
human spirits, who are blessed in the Lord, in my opinion, 
they are equal among themselves, and God himself is over 
them all. They have neither rank nor office ; nor have I 
ever been able to suppose who was the greatest among 
them." 

" Was not St. Michael the Archangel called the chief of 
the heavenly hierarchy 1 " 

" In that case, he would belong to the hierarchy of the 
angels ; not to that of men. But the Romish Church finds 
a hierarchy everywhere. I assure you, I know of none ; 
there is none mentioned in the Bible. How is it, then, re- 
vealed to us % " 

This argument was long and interesting. On quitting the 
house, we crossed the Piazza, and all three (the two canons 
and myself) went into the Church of St. Peter. Before leav- 
ing Rome, I appeared to myself to be under the necessity of 
paying a visit to this church, which every time I entered it 
inspired me with different sensations. I had never been so 
devout as to worship at what is called the tomb of St. Peter 
and St. Paul, because (I believe the first time I entered the 
place) I overheard a priest say, speaking of this tomb, " I, 
for my part, have no faith in the authenticity of this; and 
I have good reasons for doubting it : if, however, it were not 
credited, who would come here to visit and to pray to the 
holy reliques, and fulfil their vows of gifts and thanks- 
giving 1 " Ever after this, I looked upon the place where so 
many lamps are burning and so many people praying, with 
great indifference. I never either knelt or prayed there, but 
always turned another way. On the present occasion, my 



MY FAREWELL TO ROME. 



207 



two priests knelt down to offer a short prayer to St. Peter ; * 
I, without taking notice of them, occupied myself with look- 
ing up into the cupola, till they should have finished. 

" What a prodigy of art ! " exclaimed one of my compa- 
nions. " This truly may be called a church ! In the whole 
w T orld there is not another like it. I should call it the temple, 
per antonomasia, like that of the Jews. What say you 1 It 
must have cost its weight in gold." 

" I should rather call it ' Haceldama? or the field of 
blood,t since the price of it was not so much gold as it was 
blood." 

" Truly," rejoined the other canon, "your remark is just : 
the field that the high priests purchased with the money of 
Judas, was so called. And St. Peter's was built with that 
derived from the sale of indulgences, sent into Germany by 
Leo X." 

" Since we are on this subject," said the elder of my com- 
panions, turning himself towards me, " explain to me a 
little about these same indulgences. Is it true, as they say, 
that a plenary indulgence immediately introduces one into 
paradise 1 " 

" No doctrine whatever," I replied, " is so completely in- 
comprehensible to me as that of indulgences. According to 
what is stated concerning them, it would appear that the 
infinite merits of Jesus Christ, and of the saints, and of the 
Virgin Mary, are, by authority of the pope, bestow T ed on such 
individuals as perform certain prescribed works ; one among 
which is the payment of a sum of money. Much has been 
written on the subject, as to the origin, nature, and effect of 
these indulgences; and all agree that there is in the Church 
a treasury or bank of these merits, and that the pope has the 
power to draw upon it, and dispose of it as he chooses. This 

* Many persons believe that the body of St. Paul lies under the church, in the 
Via Ostia ; others are of opinion that it is buried by the side of St. Peter. The 
Romish Church favours both these beliefs. 

f Matt, xxvii. 8. 



208 



MY FAREWELL TO ROME, 



is what is taught : it is of very little consequence whether 
theologians believe it or not, so long as the people do." 

" You believe, then, that the theologians have no faith in 
indulgences 1 " 

" I am certain they have not. Whoever attentively ex- 
amines this doctrine finds it to be new, extravagant, and 
anti-scriptural. The early Christians knew nothing about it : 
there is no vestige of it in the writings of the fathers. How, 
indeed, can it be supposed that the pope has the power to 
apply the merits of Jesus Christ to a person who pays him 
a sum of money, or makes a pilgrimage, or prays before 
a particular image; or to one who persecutes the heretics, 
w r ho delivers them up to the Inquisition, and does his utmost 
to have them burned alive ? The Scripture teaches us that 
the merits of the passion and death of Christ are applicable 
to us through faith ; not through the operation of any man, 
but from Jesus Christ himself, who is the only Head of the 
invisible Church, the only High Priest; as it is written of 
Him, He, ' because he continueth ever, hath an unchangeable 
priesthood. Wherefore he is able also to save them to the utter- 
most that come unto God by him, seeing he ever liveth to 
make intercession for them. For such an high priest became 
us, who is holy, harmless, undefiled, separate from sinners, 
and made higher than the heavens; Who needeth not daily, 
as those high priests, to offer up sacrifice, first for his own 
sins, and then for the people's : for this he did once, when he 
offered up himself.'* Such is the doctrine of St. Paul con- 
cerning the merits of Christ and their application. As to 
the merits of the Virgin Mary and other saints, I conceive 
the inventors of indulgences are altogether mistaken, since 
no human being whatsoever has any merit due to him for 
his good works, as it is written, 1 So likewise ye, when ye 
shall have done all those things which are commanded you, 
say, We are unprofitable servants, 't Certainly, no one of 



Hebrews vii. 24<— 27. 



f Luke xvii. 10. 



MY" FAREWELL TO ROME. 



209 



them has any overplus to bestow, as a legacy to the Church 
of Rome." 

" What doings are these ! " exclaimed the canon, turning 
to his companion. " Who, after hearing even these few reve- 
lations, can believe any longer in the virtue of indulgences 1 " 

" My dear friends," continued I, " there are many other 
things I could tell you, should I have the pleasure of meet- 
ing you again. It is useful to discuss these topics, in order 
to elucidate the truth ; if you cannot do so with me, at 
least do so among yourselves. Do not be afraid of read- 
ing books that are called heretical. You know very well 
that in this country, whatever is not in accordance with 
their own doctrines, the priests condemn as heretical ; and 
it frequently happens that these doctrines are nothing 
else but what regards the mitre and the belly, as Erasmus 
said." 

This conversation was not without its good effects. My 
two canons began to open their eyes. Some years after- 
wards I met one of them at Naples, who told me of a work 
on the Bible which they had undertaken conjointly. Their 
views were truly Christian. May it be the will of God 
that through faith they may be regenerated into newness 
of life. 

I continued to pay my parting visits, letting all my friends 
know that I was about to leave Rome. 

" You intend," observed some of them, " to return to us, 
we hope." 

" I cannot say," I replied ; "I do not think my return 
probable." 

" Oh ! but you will though," said Monsignore Ubaldini, 
" a canon of St. Peter's assured me that you would return to 
Rome to be consecrated bishop. The pope told Monsignore 
Acton so, the other day, when he was speaking about 
you." 

" May Heaven preserve me from such a misfortune ! If I 
could have foreseen such an intention on the part of the 

p 



210 



MY FAREWELL TO ROME. 



pope, I should have done all in my power to have got out 
of the way of such a chastisement from God." 

" How ! do you call a bishopric a chastisement from 
God?" 

" And can you esteem it otherwise 1 The office of a 
bishop, such as it is at present in the Romish Church, is 
altogether unscriptural. Read the Epistles of St. Paul to 
Timothy and to Titus, and compare what a bishop ought to 
be, with what he really is." 

" Well, if you were to be made bishop, you might begin 
by giving a better example." 

" Yes, and that would serve to send me more speedily to 
the Inquisition." 

" How ! a bishop, for doing his duty, would be sent to 
the Inquisition?" 

" Unquestionably. The first duty of a bishop is to preach 
a ' sound doctrine ; ' and that would be sufficient to condemn 
him at once. The doctrine at present taught by the bishops 
is no longer that of the evangelists or the apostles, but that 
of decretals and canons. Do you imagine, my dear monsig- 
nore, that I could be brought to tamper with my conscience, 
so far as to preach differently to what I thought 1 Do you 
recollect what T said to you, when Monsignore Acton and 
yourself used to come to me in an evening to study theology : 
that the foundation of this science could be found in no 
other place than in the Holy Scriptures 1 We ought, there- 
fore, as soon as ever we perceive that any doctrine which may 
be offered to us is in opposition to the Scriptures, imme- 
diately to reject it. This you admitted as a principle. We 
had none of us at that time made application of it, but we 
were quite resolved to do so, when necessity might require it. 
Well, this necessity presented itself to me the moment I 
became aware that certain doctrines in the Romish Church 
are opposed to Holy Scripture. You, too, may arrive at the 
same conclusion, if you will take the trouble to examine 
these matters for yourself." 



MY FAREWELL TO ROME. 



211 



" Oh ! that is not very likely to happen. My practice is, 
to rely entirely on the authority of the Church of Rome, and 
so 1 am spared the trouble of any investigation." 

This maxim of Monsignore Ubaldini's, I am sorry to say, is 
generally adopted by men of mere worldly wisdom in the 
Romish Church. They allege that they are themselves not 
competent to judge in questions between the Church and the 
Bible, which of the two has reason on its side, and that it 
is consequently better to avoid discussion, lest their conscience 
should be disturbed thereby. " We have no business," say 
they, " to call the Church to account for any of her acts ; we 
are bound, on the contrary, to give an account if we have not 
obeyed her." This is their argument, which is full of sophis- 
try and deceit. 

Two opposite feelings at that time influenced my mind 
with respect to my leaving Rome. I was convinced of the 
necessity of separating myself from a class of persons whom I 
held in such aversion ; I longed to escape altogether from the 
city that I considered was polluted by their presence ; and I 
must frankly confess that I could not help condemning to 
the utmost the whole race of priests, and invoking the ven- 
geance of Heaven upon the Vatican, hoping that I should 
myself one day see the people, blessed with the light of 
truth, and aware of their own rights, rise up against their 
oppressors. All this made me desirous to hasten my 
departure from Rome. On the other hand, I was about to 
quit the land of my affection : a Roman by birth/- I loved 
my native country, as I love it now, and as I ever shall love 
it, while life remains. How then could I tear myself away 
without grief of heart ? In the midst of my desire to depart, 
I was overwhelmed with affliction ; at one time I expressed 
my satisfaction, at another my grief, at the thought of 
going. 

* My family is one of the oldest in Rome, and celebrated for its hostility to the 
popes, and the persecutions it has endured. 



212 



MY FAREWELL TO ROME. 



Ill walking through the streets, I met on every side, lordly 
priests, who seemed to be the masters of Rome ; cardinals in 
their gilded coaches, whose looks denoted their desire to be 
saluted by the passers-by. But I turned aside from their 
path, and looked on the people; that beloved people, who 
are not made to be the slaves of priests; an intelligent 
people, full of genius and good sense, exceedingly amiable 
in conversation, uniting wit and elegance of diction with 
judgment and discernment in their mode of thinking; a 
people proud of their traditionary history, with a natural 
superiority about them which the priests have never been 
able to overrule. 

How frequently have I heard one of the laity disputing 
with a priest, and very often having the best of the argu- 
ment ! How frequently have I stopped to admire their 
various costumes, especially on festivals ; and to take pleasure 
in witnessing their gaiety ! 

One day, passing along the Lungara, in the Trastevere, 
I observed a number of persons, chiefly women, collected 
together around one of those mendicant friars who go about 
relating visions and miracles to the people, to induce them to 
bestow more liberal gifts and offerings on their saints and 
their Madonnas. He had a box in his hand, like those 
in which church money is generally collected, and was just 
then begging baiocchi for one of his saints. I had the 
curiosity to stop to hear what was going on between him and 
the people, who were joking and laughing around him. 

" Uncle Friar," * said one of the women, " what a glorious 
life you lead ! We poor creatures must work hard to get 
through the day; our husbands have to sweat to gain a 
morsel of bread ; and we are destitute of almost every com- 
fort; but you, through the favour of St. Francis, can live in 
plenty, without a single care ; you have nothing upon earth 

* A popular mode of addressing the friars at Rome and Naples : Zifrate, which 
is similar to m (uncle). 



MY FAREWELL TO ROME. 



213 



to do, but to come and tell your miracles to us, in the hope 
of drawing a little money out of our pockets, for you are 
never satisfied. Come, work us a miracle, if you can; per- 
suade St. Francis, who has such wonderful power, to cause 
us to find a good purse of money when we return home : 
I promise to share it with you." 

" It is a good joke," observed another woman, " for the 
friar to seek money of us poor folks. Let him go to the 
pope; he has got plenty." 

" Would it not be better," said a fellow who was standing 
by, " for the friar to make our fortunes, by giving us the lucky 
numbers in the lottery 1 We could give him rare contribu- 
tions then." 

"Well !" said the friar, "let me go; I see it is of no use 
my staying here." 

"No, no !" exclaimed several voices; "you shall not go 
without giving us the numbers." 

"These friars," observed an old woman, "have dealings 
with the devil ; they are sure to know what numbers will 
turn up prizes." * 

" I think," said a boy, " that we had better take the old 
friar home, and keep him without victuals, till he tells us." 

Another proposed that he should be taken to the osteria, 
and well plied with wine, in order to get the secret out 
of him. 

The friar consented to this latter proposition, on the under- 
standing that the wine was good. Accordingly, off they 
set in a pretty strong body ; and no doubt they got merry 
enough. 

This little incident led me to reflect on the cause of the 
idleness and immorality of the common people ; and I saw 
clearly that it had its origin from the example of this odious 
class of society, which shuns all manner of employment, 

* The prevalent idea throughout Italy is that priests and monks can name the 
numbers in the lottery that will come up prizes. 



214 



MY FAREWELL TO ROME. 



detesting industry, and everything tending to produce ; while, 
on the other hand, it is greedy to consume : a parasitical 
race, living entirely at the expense of others, and on the fat 
of the land too, without ever troubling their heads about its 
cultivation. Oh ! how I should like to root out these 
impostors, scandalous alike for their slothfulness, their igno- 
rance, and their vices. 

These idle drones are the real cause why, in the southern 
parts of Italy, we find our population so generally inert and 
sluggish. They see these friars, who, like the ravens in the 
parable, " sow not, neither reap," enjoy all the necessaries of 
life. Is it not very natural that they should look with an 
envious eye on such an easy lot, and endeavour as much as 
possible to make their own like it 1 Let us hope, for the 
welfare of my dear country, that this worthless race may be 
wholly extirpated; and that in future, if any one be deter- 
mined to turn monk, or hermit, he may do so in the best 
manner he can ; without coming to disturb others, who in 
the holy bands of matrimony obey the Divine laws — let him, 
I say, separate himself entirely from the world, and live 
in a wilderness at once; and renounce in good earnest, and 
not in deceitful words, the comforts and the pleasures of 
society. 

I was on the point of departure from Rome, when I re- 
ceived a summons from Cardinal Falsacappa. I had never 
been particularly friendly with him, and did not know that 
he interested himself about me. I thanked him for having, 
as he said, spoken favourably of me to the pope, and also for 
his courteous expressions. But the principal object of his 
desiring to see me was to keep me at Rome, or at least to 
obtain a promise from me that I would return, as soon as my 
business at Capua was terminated. 

" No," said I, " I cannot promise what I do not intend to 
perform. Indeed, to tell your Eminence the plain truth, I 
do not mean ever to return to Rome again, unless a wonder- 
ful miracle should take place." 



MY FAREWELL TO ROME. 



215 



" And what would that be V 

I was silent, to give him to understand that what I had in 
my mind was not to be spoken in the ear of a cardinal, with- 
out danger. And in fact his Eminence appeared to take my 
meaning perfectly well. 

"I understand," said he; "it is not always prudent to 
speak out: confidence can only exist between friends. A 
cardinal is frequently to be pitied, since he inspires no con- 
fidence, and never enjoys the delights of friendship." 

" And what more than you already possess, do your 
Eminences desire V 

" I ask of you, what is it that we really possess, that is so 
valuable 1 You who are intimate with so many cardinals 
know what their life is. Are there in the whole world men 
more sacrificed than we are 1 Loved by no one, not even by 
our nearest relatives, we are frequently hated by our own 
brethren; and are certain to incur the odium of all those 
who desire our favour, protection, or interest, and fail in 
their hopes. Our very servants are often our enemies : they 
spy out our faults and make them known to the public. 
Every one praises us to our face, even to adulation; behind 
our backs their censures amount to calumny. Does this 
appear to you an enviable life 1 I think a cardinal is more an 
object of compassion than of envy. Our only advantage is in 
the opportunity we occasionally have of doing good to others. 
And if we always availed ourselves of it, it would be well for 
us; otherwise, even that is a misfortune. I mention these 
things to give you my own idea of a life which many esteem 
as so fortunate and happy. I cannot, therefore, wish you 
may ever wear a cardinal's hat. Far better is a private 
life." 

" I am glad to hear this from your Eminence. You are 
not the first cardinal who has made these complaints. Car- 
dinal Velzi, among others, frequently exhorted me never to 
desire a dignity like his own, observing that he himself 
would gladly relinquish it. For my part, I make my bow 



216 



MY FAREWELL TO ROME. 



to their Eminences, and do not tronble my head with their 
affairs." 

" I understand — you have but little veneration for them. 
But I do not wish to assume the Cardinal over you. Con- 
sider me as a friend, and speak to me as such." 

" Well, then, to a friend I should in all confidence say, 
that I leave Rome grieved at heart, on account of the 
abominable acts of the government, and the false and anti- 
scriptural character of the Church. I would say to a friend, 
that, having no longer any hope of seeing things mend, in so 
corrupted a system, my prayer was, that all that was 
incapable of being reformed might be cut off. All this I 
should say to a friend, though not to a cardinal. It would 
need no explanation, since the political and religious state of 
Rome is sufficiently notorious." 

The good Cardinal sighed ; he sought, however, to persuade 
me that under such circumstances a good man ought not to 
abandon his country, but rather remain in it, and endeavour 
to be of use. I convinced him, however, that the idea was alto- 
gether hopeless ; that neither he nor I, even with the assistance 
of some few others, whom we might be able to rely upon, could 
do anything towards the reforming of that which was old 
and callous. It had been tried before, and without success, 
and the lives of those who made the attempt were sacrificed. 
And here, I remember the poor Cardinal threw his arms 
round my neck, almost weeping. 

" All honest men, then," he exclaimed, il all real lovers of 
their country, will abandon us! Surely the wrath of God 

hangs over us May I be taken hence before I 

see the punishment that is preparing for this unhappy 
country ! " 

Such were the parting words of the good man, as he dis- 
missed me from his presence. It is well known how he sub- 
sequently was the victim of his own philanthropy.* 

* He died of grief, in consequence of the treatment he experienced from Gre- 
gory XVI., who when the Cardinal was pleading before His Holiness the cause of 



MY FAREWELL TO EOME. 



217 



I next visited Cardinal Micara, an old friend of mine, long 
before he found out that I was also intimate with Luigi da 
Bagnaja, his enemy and rival, but whom I esteemed for his 
many good qualities. I esteemed Micara also for his talents 
and his liberality, and above all things, I liked to hear 
him declaim against the Court of Rome. No cardinal was 
ever so severe as he was, against the vices and luxury of this 
court. He always himself, on gala days, appeared in his old 
shabby dark-coloured coach, drawn by very ordinary horses, 
and with servants in the plainest livery. He generally 
resided in the Capuchin monastery, where he dined with the 
monks, on the common fare. Being made Bishop of Frascati, 
he inhabited an apartment in the Seminary, and accustomed 
himself to the same table as the Professors. He would have 
been accounted an excellent man, in every respect, had he 
not retained too much of his early education in the cloister, 
which rendered him jealous, invidious, and censorious; faults 
too generally the result of an intercourse with the brother- 
hood. 

The Cardinal was not much liked by his colleagues. I have 
frequently heard them openly abuse him. This, however, was 
by no means to his disadvantage ; indeed, the common people, 
who instinctively hate the whole race of cardinals, liked him 
all the better on that account. Many of his sayings were in 
great repute among them, as well as many passages in his 
discourses before the pope and cardinals, in which he boldly 
denounced the manner of living among these " princes of the 
Church." 

At length, having paid and received all my visits, I quitted 
Rome with a lacerated heart. I had never before experienced 
so much reluctance to absent myself as I felt on the present 
occasion. I seemed to have given up so many things ! I could 
not express my sensations : I was like one who is obliged to 

some poor liberals who were sacrificed by the cruelty of Cardinal Lambruschini, 
the Pope harshly reproached him, saying, " Your Emineace must look to your 
own acts." 



218 



MY FAREWELL TO ROME. 



leave his family at the very moment when they most require 
his assistance ! I was separated from them in body, but pre- 
sent in spirit. My affections were divided between love for 
the people, and hatred for the priests. Yet, although I was 
overcome with grief, I did not despair. I remembered our 
Eedeemer, who wept over Jerusalem; and my trust in the 
providence of the Almighty was a balm to my soul. A voice 
appeared to sound in my ears, with words of comfort to my 
heart — " Weep not, endure yet for a season, and you will 
witness the salvation of your country ! " 

" Farewell, Rome ! " I exclaimed ; " the land of my fathers, 
the country of my predilection. Thou hast had a glorious 
page in the annals of the world; thou hast enjoyed a state 
that no other land can boast, the memory of which will 
endure to all generations. But what now remains of all thy 
former grandeur 1 A melancholy recollection ! On every 
side we behold the remains of thine opulence, thy beauty, 
and thy prosperity. Such was Rome ! Her name only now 
remains : her existence is gone ; but the name lives, and will 
long be preserved. Let us, however, hope she may yet re- 
vive; not the Rome of the Caesars, but of the peo]3le; not 
the haunt of superstition, but the abode of truth. Alas ! at 
the present moment, where is the boasted wisdom of the 
senate, the majesty of the people 1 A foolish government 
dishonours, an evil one persecutes us, and renders the descen- 
dants of heroes imbecile and depraved. Farewell, then, Rome 
of the priesthood ! The mists from the Tiber are thickening 
around thee, and shutting out from thy sight the Vatican 
which has enslaved thee with its sorceries. Oh, my beloved 
Rome ! a sun is arising in the east which shall gladden all 
around, and dispel the darkness of the horizon : a sun which 
shall not again be obscured." 

Thus did I bid adieu to Rome. And what was to be my 
future destiny 1 I knew not. My going to Naples was a 
mere pretext to enable me to get away. I felt a strong im- 
pulse to extend my journey to a far greater distance. The 



MY FAREWELL TO ROME. 



213 



idea of a more spiritual separation from Rome was also 
busy in my brain ; a separation more complete than could be 
effected by any distance of sea or land ; and for this, uncon- 
sciously to myself, everything was preparing. The ways of 
the Lord are different from our ways, they are the disposi- 
tions of that adorable Providence which regulates alike the 
most trifling and the most important actions of our lives. 



CHAPTER XI. 



NAPLES AND THE NEAPOLITANS. 



On quitting Kome I no longer thought of its material 
objects, its churches, and its palaces; but of its unworthy 
government, and its degraded race of priests and friars. As 
yet I had never visited Naples; I fancied to myself that in 
most respects it was less objectionable than Rome. I passed 
over the Pontine Marshes, that famous Maremina, on which 
Pope Pius VI. expended so large a sum, in order to drain it, 
and render it free from the malaria that infested it, but 
which still continues the same. I arrived at Capua, which 
town I was soon to revisit, to preach the Lent sermons; a 
vast number of priests were here mixed up with a few towns- 
people and soldiers. At length I reached the city of Naples, 
where, as every one knows, the eye wandering among the 
busy throngs that are perpetually hurrying through the 
streets, discovers, on every side, innumerable hats of priests 
and cowls of monks; and, what at first sight excites so much 
surprise, friars of every colour, order, and denomination ; who 
pursue each other through the crowd, as regardless of the 
tumult as if they were in the seclusion of their own cloisters. 
" Well ! " thought I to myself, " Rome is not the only place 
that is overstocked with these gentry ; Naples has its full 
share of them as well." 

Naples is an exceedingly fine city, abundantly enriched by 
nature, and endowed with every gift calculated to ameliorate 
the condition of man, and to improve society. In casting 



NAPLES AND THE NEAPOLITANS. 



221 



our eyes over this delightful country, where variety and har- 
mony, beyond the reach of art, prevail on every side ; where 
nature, often in other countries sparing of her bounty, here 
lavishes her utmost to produce the beautiful, the lovely, and 
the enchanting, we are called upon to acknowledge that it is 
a land especially gifted by Providence. As I then saw and 
enjoyed it, I blamed myself for not having visited it sooner, 
and I made a resolution to remain in it, until some weighty 
reason should determine me to the contrary. 

As it wanted but a few days to Lent, I chose to remain 
incognito during that time, busying myself in studying the 
genius of the people, and the manners and habits of the 
various classes. The tumult of the city, at all hours, and in 
all parts, was equally novel and strange to me ; as was like- 
wise the great contrast I observed between those who were in 
authority, and those whose duty it was to obey : the first, 
full of importance, and proud of their privileges, assumed 
not merely an air of superiority, but of disdain and con- 
tempt for the lower classes ; who, in their turn, aware of 
their necessities, and humiliated by their lot, betrayed in 
their countenances a sense of their utter degradation, and 
seemed themselves to authorize the slavery that debased 
them. 

This moral deformity presented a strange contrast to the 
physical beauty that reigned on every side : the one inspir- 
ing satisfaction and delight, the other abhorrence and disgust. 
Naples itself is a paradise ; but the Neapolitans, to what are 
they to be likened 1 Whatever they are, it is the govern- 
ment which has made them so. The people — and by the 
people I do not merely understand the lower orders, but 
even those who inhabit the court — have not a single fault 
that is not to be attributed to their rulers : the better they 
are by nature, the worse they become by their education. 
This evil is more apparent in the capital than in the pro- 
vinces ; an evident proof that the government and the court 
occasion the evil, and the consequent demoralization ; in fact, 



222 



NAPLES AND THE NEAPOLITANS. 



it is with the king himself, who sets the example, that the 
whole mischief originates. 

Suppose a lazzarone steals a handkerchief out of your 
pocket ; might he not plead in excuse that others commit far 
greater robberies with impunity? Does not theft pervade 
every rank of society, eveu to royalty itself? What bare- 
faced depredations are not made on the public purse, under 
the title of salaries and stipends, for duties which do not 
exist ! Whatever vices prevail in the lower classes, are inva- 
riably to be found in a greater degree in the higher, arjd more 
especially in the court circle. Lying, which is so common a 
vice among the lower orders, is elevated to a science in the 
middle class, while among the nobility it is regarded as a 
grace and a sort of gallantry, and with the king and his mi- 
nisters it is esteemed as an essential principle in the art of 
governing. 

The wife who lies to her husband, and the children who do 
the same to their parents, encourage by their example the 
servants, who consequently He to their masters ; and all these 
persons are encouraged to do so by the priest, who, in his 
confessional, pardons, without any sort of hesitation, every 
species of falsehood of which they accuse themselves. Lying 
and thieving, which in all civilized countries are held in detest- 
ation, are in this unhappy land almost regarded as virtues. 
Blame is only attached to the practice when it is unskilfully 
performed, so as to bring disgrace upon the order of liars and 
thieves, en masse. 

I reflected much on the lamentable condition of a people 
destined by nature to be virtuous rather than vicious; and I 
was moved at the consideration of the real cause of their 
misery. The immorality of the people is entirely owing to 
its government ; that is to say, to its unjust 'laws and its 
corrupt magistrates. The police protects every description 
of iniquity, and leagues itself with malefactors. Money, the 
source of all evil, changes the face of everything. Both 
witness and judge are notoriously sold to the highest bidder; 



NAPLES AND THE NEAPOLITANS. 



223 



it is money, therefore, and not right, which decides a cause. 
For money, the police is either alert or otherwise ; it either 
invents crimes, or conceals them. For money, the king 
grants pardons, and out of the sums so applied a large por- 
tion finds its way into the pockets of the confessor, and the 
servants about court. What wonder can there be then that 
the example of the ministers of religion, whose office it is to 
govern and to instruct, should be so generally followed? 
Money is, in reality, the god that is worshipped in Italy. 
Naples is the kingdom of the Church ; Rome is the state. It 
is in Naples that the papistry of Rome is in the fullest 
vigour, and the poor Neapolitans furnish abundant proof of 
the iniquity of the system : they are the rowers of the pope's 
grand bark, and the king is at their head. The priests rule 
in every direction; they insinuate themselves in a thousand 
ways into every body's concerns, and, directly or indirectly, 
possess an influence over all. Through confession they ob- 
tain dominion over the very minds of men, and discover their 
most secret thoughts and intentions. Whoever would ascer- 
tain what priestcraft really is, and the mischief it occasions in 
Italy, let him go to Naples. 

It was during Lent, in the year 1835, that I went to 
Capua, and was the guest of Cardinal Serra Cassano. He 
was an exceedingly polite man, but to myself his attention 
was more than ordinary. His attendants remarked to me 
that they had never known him so much at home with any 
one before, and that he addressed me as his dearest friend. 

Every day I preached, both morning and evening ; and I 
had also other duties assigned to me by the Cardinal: to 
draw up rules for monastic bodies, to lay down a plan of 
study for the seminary, to suggest measures of reform with 
respect to the clergy, &c. were what I had to attend to ; 
besides which, he was in the habit of consulting me on 
other matters. Our conversation was unrestrained: and I 
frequently had the satisfaction of declaring the truth to 
one whose ears had hitherto been accustomed only to the 



224 



NAPLES AND THE NEAPOLITANS. 



voice of adulation, as he was exceedingly wealthy, and held a 
sort of court, in which his will was absolute. Did it happen 
that any one contradicted or offended him, even in a single 
instance, he was sure to visit the culprit with his indignation; 
and if he were in his service, he ran the risk of being imme- 
diately discharged. All his dependents, therefore, trembled 
before him, and watched with anxiety the expression of his 
eye. However much he might be in the wrong, his servile 
followers were obliged to say: "Your Eminence is in the 
right." He was like one of the feudal barons of the middle 
ages, with respect to the state and tyranny of his conduct. 
I was greatly amused at his extravagances ; and as I did not 
fear him, I sacrificed nothing of my own independence in my 
demeanour towards him. No argument of any consequence 
took place between us, although I often endeavoured to lead 
the conversation to serious topics : in fact, he had not 
much head for subjects of high importance. All that I could 
do was, to present a few words of truth to him, in the 
simplest form, since he was incompetent to enter into any 
grave discussion. He disliked to talk of religion, but de- 
lighted to expatiate on the Church ; on the dignity of bishops 
and cardinals; of the privileges of the clergy, of their im- 
munities, &c. He was frequently at issue, nevertheless, with 
his clergy, and had many important lawsuits with the heads 
of the cathedral and the collegiate church. Consequently, 
he was generally disliked : it may, indeed, be averred that he 
was beloved by no one at Naples, not even by his own 
relations. 

I relate these circumstances, which are well known to all 
his acquaintance, in order that the true character of these 
sons of the Church of Rome, in her last days, may be known. 
The Cardinal, who was a man of very slender ability, had 
already occupied the post of Apostolic Nuncio, at the Court 
of Bavaria, and had performed good service in that capacity 
for the Holy See; having obtained, as he himself told me, 
from that country large sums of money, by the sale of 



NAPLES AND THE NEAPOLITANS. 



225 



indulgences and papal dispensations. He had, moreover, ex- 
ecuted many important commissions on the part of the Pro- 
paganda and the Inquisition; and even, on one occasion, had 
successfully resisted the power of the king, in his attempt to 
interfere in some ecclesiastical matters. " Your Majesty 
must recollect," said he, "that you are the subject of the 
Church." These few words, the Cardinal observed, were suf- 
ficient to stop the proceedings of his majesty. 

In these matters he was adroit enough. His altercations 
with the King of Naples were perfectly amusing, and no one 
was more frank than he was in expressing his sentiments. 
But the worst of it was, that all his courageous efforts were 
directed either to matters of no importance whatever, or to 
support things decidedly wrong and bad. Never, in a single 
instance, that ever came to my knowledge at least, was there 
any subject discussed between the king and him, of a noble 
or useful nature ; though he was continually perplexing his 
brains with government affairs, and censuring the ministers, 
or giving them his advice. 

He took great delight in all private gossip, and Neapolitan 
jokes, which are often none of the most decent; and encou- 
raged all dealers in satire, provided it was directed against 
classes he deemed fitting subjects for it; more especially 
against the monks, for whom he professed very little regard. 
With the pope or the cardinals, however, it was different : no 
one was permitted to censure them in his presence. Never- 
theless, I often took the liberty of doing so myself, on which 
occasions I never failed to receive a gentle reproof. 

" Ah ! you are no friend to cardinals," said he to me one 
day. 

" On the contrary," I replied, " I am so much their friend, 
that nothing would give me more pleasure than to introduce 
a real reform among them, and give them an opportunity of 
becoming estimable characters. The good Bishop Bartholo- 
mew de Martiribus, the primate of Hungary, was of the 
same opinion when he exclaimed before the Council of Trent : 

Q 



226 



NAPLES AND THE NEAPOLITANS. 



Illustrissimi et Reverendissimi Cardinales indigent illustris- 
sima et reverendissima reformatione* Three ages have 
elapsed since this exclamation was made, but nothing as yet 
has resulted from it. Who, indeed, can ever reform them, so 
long as they alone possess the privilege of doing so?" 

" The pope, who is their superior, may reform them." 

" And the pope himself, who is to reform him 1 " 

" The Almighty." 

" May it be so." 

On my leaving Rome, Olivieri, the Father-General of the 
Dominicans, and head commissioner of the Inquisition, had 
deputed me to go to Mugnano, in the diocese of Nola, where 
the celebrated new saint, Philomena, the pretended worker of 
so many recent miracles, is held in great veneration. The 
Inquisition was not quite satisfied with the manner in which 
the priest Don Francesco di Lucia had exhibited these mira- 
cles to the public. This priest, it seems, was in possession of 
certain reliques, fragments of bones, which he had brought 
away from Rome in the year 1802, and subsequently enclosed 
within a little image of papier mache, originally a figure of 
Christ, such as are sold at Naples, to which he added a female 
mask and suitable garments, disposing the image in a sleeping- 
attitude. Thus metamorphosed into a female, the worthy 
priest soon found a name for his saint, although no one could 
tell whether the bones had belonged to a male or a female, t 
Be that as it may, he was the first to celebrate their fame, 
and set up a sanctuary, in which such astonishing prodigies 
were soon said to be performed, that ignorant peasants came 
from all the neighbouring parts, to worship the new idol, 
bringing their offerings with them, and inducing other devout 
idolaters to do the same. 

* " The Most Illustrious and Most Reverend Cardinals require a most illus- 
trious and a most reverend reformation." 

f In the cemetery near to these bones, a broken stone was found, on which was 
to be read the following inscription : — Lumena in Pace^ Fi . . . Don Francesco, 
on the authority of the sacristan, had no doubt the word Filumena was signified 
by the Pi 



NAPLES AND THE NEAPOLITANS. 



227 



I was therefore authorized by the commissioner to reprove 
the priest, on account of the numerous tales he had spread 
abroad, respecting the life, death, and miracles of his wonder- 
ful saint. I was directed to inform him that not one of his 
boasted prodigies could be believed, since there was no 
evidence whatever of their having actually occurred; and 
that the Roman Inquisition entirely disapproved of his con- 
duct, and was on the point of condemning all the books he 
had published on the subject. 

I undertook this office with considerable satisfaction, as I 
had for a long time been disgusted with all the fabulous 
stories of saints and miracles that inundated Italy and Eu- 
rope, and were even introduced into the sermons of the mis- 
sionaries of the Propaganda. Accordingly, during the Holy 
week, when I had no duty to perform, I took upon me to go 
to Mugnano, accompanied by Monsignor Angustoni, a preacher 
in the collegiate church of Santa Maria. Our arrival was 
hailed with great pleasure by Don Francesco, who, at the 
sight of us, nattered himself that two preachers from Capua 
had actually become followers of his saint. He accordingly 
began in his usual style to vaunt her perfections, and the 
wonders she had performed. 

" See," said he to me, pointing to the image, " this saint 
is different from all other saints in existence. She knows 
beforehand the favours her devotees come to ask of her, and 
she shows in a decided manner whether she intends to grant 
their suit or not. A few days ago a bishop, I shall not tell 
his name, came to pay his respects to her ; I saw at once that 
she was displeased at his visit, as she visibly changed coun- 
tenance, and assumed a pale and sad aspect : whereas, on the 
very same day, when the Marchioness of Riso, from Naples, 
came here, her aspect was altogether different. I wish you 
could have seen how handsome she looked ! The marchioness 
told me she had come to ask a favour, but that she 
found it was granted, even before she had arrived at 
Mugnano." 



228 



NAPLES AND THE NEAPOLITANS. 



" I hope our visit will be equally acceptable to your 
saint/' said I; "and that she will look favourably upon 
us, when you make us acquainted with her. I do not 
know whether rny friend here has any boon to ask of her. 
For my own part, I require nothing at all from her saint- 
ship." 

Before withdrawing the curtain that concealed his oracle 
from the common gaze, the priest showed us a piece of marble 
upon the altar, which, he said, having been accidentally 
broken in two pieces, the saint had miraculously joined, and 
made it as perfect as before. I however begged leave to point 
out to him that there were pretty evident marks of its having 
been cemented in the ordinary way, by mastic. He also 
showed me a little shrine, from which, as he assured me, the 
reliques of the saint, after having been carefully placed there 
by his own hands, suddenly disappeared; because the owner 
of it was not sufficiently devout. As I could allege nothing to 
the contrary, I made no remark, but merely smiled at his absur- 
dity. Don Francesco now rang the great bell of the church, 
lighted the candles upon the altar, and assembled the people. 
Among them I particularly noticed twenty or thirty young- 
girls, who were maintained at the expense of the priest, out 
of the money given to Saint Philomena ; their office was to 
pray to the saint, in behalf of those persons who presented 
gifts to her. 

These girls, with loud shrill voices, frequently raised to 
their extremest pitch, chanted the customary prayers, in the 
same style as the old women at Naples, in the chapel of St. 
Januarius, invoke the saint to perform his annual miracle of 
liquefying his own blood. Other girls tinkled the various 
bells belonging to the church, while Don Francesco, devoutly 
kneeling, exposed the sacred reliques. We, for our part, were 
lost in admiration, at beholding such solemn ceremonies, on 
so ridiculous an occasion as the appearance of a painted doll, 
dressed in female attire, with a few bones withinside, and 
called Saint Philomena. 



NAPLES AND THE NEAPOLITANS. 229 

"Oh! how beautiful she is," exclaimed Don Francesco, 
turning towards us. " Observe the charming colour of her 
cheeks ; she is like a rose of Paradise ! " 

"Which is a good sign, I suppose, is it not?" I replied. 
" She must be greatly pleased with our visit." 

" Undoubtedly she is," he returned, " and quite disposed 
to grant whatever you may ask of her." 

" Is she then omnipotent?" 

"Why, as to that, she is the daughter of the Omnipotent 
God, and dispenses all his favours ; she keeps the treasury of 
the Divine grace, and to her friends she denies nothiug ; what 
she receives in heaven she freely bestows upon earth; she 
takes from the hand of God, and gives to us." 

" Don Francesco," said I to him, " all this appears to me 
an idle dream; it agrees with no doctrine in theology. 
Christianity is not based on such superstitions, but on real 
facts. "Who has told you that your saint is what you report 
her to be? Besides, what you affirm concerning her, is also 
affirmed of hundreds, nay, thousands of other saints, who are 
said to be equally powerful ; all have access to the Divine 
treasury, all deal in miracles, prodigies, and conjurations 
alike. Besides, with so many saints to intercede for us, what 
becomes of the office of Jesus Christ, of whom it is said by 
John, that he intercedes for us, that he is our only advocate 
with the Father? Moreover, He himself says, 'Come unto 
me, all ye that labour, and are heavy laden, and I will give 
you rest.' * ' No man cometh unto the Father but by me.'t 
Now, it is clear that you, Don Francesco, have recourse to 
others than the Lord Jesus Christ, to gain admission to the 
Father. Take care you do not altogether mistake the way, 
and teach what is not true. For it is written, ' If the blind 
lead the blind, both shall fall into the ditch.'" J 

Don Francesco appeared greatly disconcerted by so public 
a rebuke as this : it was what he so little expected. He con- 



* Matt. xi. 28. 



f John xiv. 6. 



% Matt. xv. 14. 



230 



NAPLES AND THE NEAPOLITANS. 



cealed his embarrassment, however, as well as he could, and 
continued, but with less assurance, his account of Saint 
Philomena. 

" See here," said he, " one cannot deny that her hair grows, 
or that she has moved her feet; they are more stretched 
out and curved than they were. She even changed her 
position a little time ago." 

" She, do you say ? tell me, do you mean the saint herself, 
or the pasteboard image? for I do not suppose you have 
operated the change, or transubstantiation, of the saint into 
papier mache, and vice versa! What does it signify if the 
paper doll has become a little twisted by the changes in the 
temperature of the atmosphere? Are not the ropes of the 
church bells affected in the same way? do not they become 
longer when the weather is damp, and shorter when it is dry? 
These miracles of yours all arise from natural causes. Even 
suppose it otherwise, what benefit would it be to the Church 
if the image really moved itself about ? * Divine miracles 
always have an important object, never being wrought but 
for purposes of exceeding utility. Do you ever read in the 
Bible about miracles, performed as it were in sport, or to 
satisfy vain curiosity, such as these of your saint ? Religion 
has no need of such, and they do her no honour. I wish 
to heaven that we had never talked of the miracles of St. 
Anthony, of St. Vincent, and others, which are only dero- 
gatory to the excellence and the truth of those operated by 
the Saviour and his apostles. In the early days of Chris- 
tianity there was a necessity for miracles, in order, as one 
of the Fathers expresses it, to water the new plants of 
the religion of Christ. Those plants are now strong and 
healthy, and have no need to be watered as they formerly 
were." 

* The same question might be asked with respect to the late pretended miracle 
of the image of the Virgin at Rimini moving its eyes. A shameless imposture, 
honoured by Pio Nono with the institution of an annual festival in its comme- 
moration ! 



NAPLES AND THE NEAPOLITANS. 



231 



At these words I saw the priest evince great signs of dis- 
satisfaction. He eyed me askance, his lip quivered with a 
sort of convulsive movement. It appeared that he had 
a reply ready for me, which he had probably been con- 
cocting all the time I had been lecturing him. I paused 
therefore to give him an opportunity of speaking. 

" Then you have no faith in the miracles of St. Philo- 
mena 1 " 

" What miracles do you mean? Those you have spoken of 
are no miracles at all. The operations of nature, even when 
most extraordinary, are not miracles. Miracles are above the 
power of nature, and contrary to her laws. All that you 
have brought forward is child's play, mere nonsense. As to 
the other marvels you tell me of — the instantaneous cures 
that have been effected, gifts and visions from heaven, angels 
appearing, and devils being put to flight — I hold them all 
to be pure inventions. You seem angry with me for dis- 
crediting your account ; I hope you will be less so with the 
cardinals of the Inquisition, who, I can assure you, highly 
disapprove, as well as myself, of your wonderful relations, and 
hold them all as fables : moreover, I have to inform you, 
which I do in the presence of Monsignor Angustoni, brother 
of the Pope's Sacristan, that the rebuke I have given you is 
at the special direction of the Commissioner-General of the 
Holy Office." 

At these words the priest hung down his head, as one who 
already hears the judge pronouncing his sentence. I saw 
that he was effectually humbled, and therefore did not carry 
my reproof any further. 

" My dear Don Francesco," I said, " the religion of Jesus 
Christ, which we both profess, is truth in its most luminous 
aspect ; but it is as a mirror, which becomes sullied by human 
breath. If it be entirely from God, man can add nothing to 
it. It is our duty to receive it such as it is, without seeking 
to embellish it with our own inventions, however holy or 
spiritual they may appear to be. Grievous superstitions have 



232 



NAPLES AND THE NEAPOLITANS. 



in this manner been introduced into Christianity, If our 
venerable fathers of the early ages could return to this world, 
they would find so many abuses and falsehoods among us, 
that they would no longer recognise the holy spouse of Christ. 
Give up, therefore, these idle stories about Saint Philomena, 
which cause great injury to the simple-minded, in leading 
them to worship, instead of the Lord Jesus Christ, a created 
being, nay, even dead bones and a senseless image. May God 
pardon you the offence you have already committed ! " 

And what, it may be asked, was really the effect of my lecture 
on the mind of Don Francesco ? I verily believe it had none 
whatsoever ; since, as I afterwards understood, he continued 
his practices exactly in the same style, and I never heard that 
the Inquisition took any steps towards interfering with them. 
Perhaps he may have learned to accommodate his lies on the 
subject, according to the prescribed rules of the Holy Con- 
gregation of Rites, and consequently is no longer at variance 
with Rome. The miracles attributed to this saint have been 
trumpeted forth to all the world, and her worship, or rather 
idolatry, extends everywhere. The King of Naples, his whole 
family, and the members of his court, are among her most 
zealous supporters, and Don Alfonzo d'Avalos, the Court 
Grand-master of the ceremonies, has the honour of being her 
treasurer ! 

" What is your opinion with respect to this Saint Philo- 
mena 1 " inquired the Cardinal one day, as we were discoursing 
together. 

" I think it is a gross piece of idolatry to worship her," I 
replied. " I reproved Don Francesco for his fanaticism pretty 
severely. But how is it possible to convince a priest? One 
might as well argue with a block of stone. To what a pass 
has religion come in this country of ours ! to the worship of 
images and reliques ; to the adoration of the Madonna and 
the saints! God, or Jesus Christ, serve only as names to 
cover or sanction this species of idolatry, under the title of 
the Christian religion. No, your Eminence, this is not 



NAPLES AND THE NEAPOLITANS. 



233 



Christianity, it has been corrupted by the priests altogether. 
And what are our bishops about ? They shut their eyes to 
what is going on, regardless of their responsibility in these 
matters. Every shepherd is bound to take care of his nock ; 
he who neglects this duty is a hireling, and unworthy of his 
charge. Now what is the Bishop of Nola about, while these 
impostures are being carried on in his diocese 1 ?" 

" Why, they say they pull together in that respect ; but I 
do not believe it," replied the Cardinal. 

It is indeed notorious how the worship of saints increases, 
as well as the fame of their miracles. The priests and the 
bishops favour the practice alike. The Cardinal, although he 
appeared to disapprove of this affair of Saint Philomena, was 
only instigated by his desire to pay greater homage to other 
saints, whose repute he was more interested in advocating. 
But what can be advanced in favour of these proceedings, 
when it is seen that the greatest saint in the Romish Church 
is that of whom the greatest lies have been invented? They 
only are true saints, who, without any of these pretensions, 
died, according to the old Latin phrase, in oscitlo domini ; they 
alone 'are those whom God acknowledges as such, and whom 
we may hope to meet in heaven. 

During my stay at Capua, before the termination of Lent, 
a certain Monsignor Lasteria, Bishop of Zante and Cephalo- 
nia, came on a visit to Cardinal Serra. He was a native of 
Capua, and had formerly been the Cardinal's secretary. The 
object of his visit was, apparently, to solicit the good offices of 
the Cardinal with the Propaganda, to obtain leave for him to 
resign the bishopric he held ; possibly with a view of obtain- 
ing a translation to some see in the dominions of the King 
of Naples. The Cardinal had broached the matter to the 
Propaganda some time before, but the grand difficulty ap- 
peared to be the providing another bishop for Zante and 
Cephalonia. I was applied to on the occasion, and asked if 
I knew of any fit person whom I could recommend to this 
bishopric, which was a difficult post to fill, as the Bomish 



234 



NAPLES AND THE NEAPOLITANS. 



Church was there placed between the Anglican and the Greek 
Church. The Cardinal repeatedly urged me to name some 
one of my acquaintance, to present to the Propaganda, instead 
of Monsignor Lasteria. 

I was wearied by these frequent applications, and One day 
briefly told his Eminence that I had neither a Titus, nor a 
Timothy to propose ; hoping that after such an observation 
I should be no more troubled on the subject. But not many 
days after he came to seek me with a very satisfied and con- 
descending air. 

" I hope," said he, " that you will acknowlege the will of 
God in the proposition I am about to make you. The holy 
Father, on the recommendation of the secretary of the Propa- 
ganda, has signified his approval of your succeeding Mon- 
signor Lasteria yourself, in the bishopric of these two Ionian 
Islands; and besides which he invests you with the office of 
Vicar Apostolic of Corfu. He observed, however, after having 
spoken very favourably of you, that he could not compel you 
to accept this office in a foreign country, but at any rate, if 
it did not please you, it need only be for a short time, as he 
should, himself, be better satisfied to have you in Kome." 

" Many thanks to your Eminence, as well as to the Pope, 
and to the secretary of the Propaganda. This office, which 
in the time of the apostles was very desirable, according to 
the words of St. Paul to Timothy,* is now no longer so ; at 
least, not in my eyes. Indeed, such as the episcopacy is in 
our day, I would counsel no man to accept it : far less would 
I accept it myself. My objection does not apply alone to the 
the see of the Ionian Islands, but to every bishopric what- 
soever, belonging to the Church of Rome. The laws and 
general usages connected with them are such that I could 
never conform myself to them, either as regards practice or 
precept. I wish it therefore to be understood that I do not 
refuse a poor bishopric, in the hope of obtaining a rich one ; 



* 1 Tim. iii. 1. 



NAPLES AND THE NEAPOLITANS. 



235 



it is the dignity itself, the prelacy that I object to : what I 
consider therefore as a dangerous acquisition, I am by no 
means disposed to possess." 

" Come, take three days to consider of it. Your refusal is 
too hasty, you ought to reflect before you decide. Offer up 
your prayers, these three days, to the Lord and the most holy 
Madonna, that they may enlighten you." 

" Well, I will wait three days, and offer up my prayers to 
the Lord, and at the end of that time I will communicate the 
result to your eminence." 

A few hours after the expiration of the allotted period, the 
Cardinal came to me again, to know my decision. 

"Everything," I replied, "strengthens me in the resolu- 
tion I have already expressed to your Eminence, of declining 
to accept the bishopric. I look at what is true in the office, 
and at what is false. The duty of a bishop is essentially that 
of a shepherd; as the one leads his flock to pasture, so the 
other conducts his people into the way of truth. But the 
shepherd has become the doctor. He has, and very inap- 
propriately, assumed a command, an authority, a jurisdic- 
tion, a power which usurps dominion : yet He who said to 
Peter, 1 Feed my sheep, feed my lambs,' also said to him, and 
to all the apostles, ' Ye know that the princes of the Gentiles 
exercise dominion over them, and they that are great exercise 
authority upon them. But it shall not be so among you.'* 
Now the office of a bishop at the present day is totally oppo- 
site to what it ought to be. By a bishop, we understand an 
ecclesiastic who, in consequence of possessing a dominion, 
has authority and a right to command ; which right it is pre- 
tended he receives from Christ, through the apostles. But it 
is evident that the apostles themselves never had such right. 
And what are our present bishops 1 Shepherds ? Would to 
God they led their flocks to the pastures of truth, to the holy 
Word ! If any one in the present day were to fulfil his duty 



* Matt. xx. 25, 26- 



236 



NAPLES AND THE NEAPOLITANS. 



as bishop, according to the original signification of the office, 
he would soon be at issue with Rome, from whence all the 
scandal proceeds, and which stigmatizes as innovations any 
return to the customs and observances of the early times 
of Christianity." 

" I have no more to say then. If yon refuse, I will write 
and tell them they must choose another. Have you any 
one to propose ? " 

" There is at Rome, among the Dominicans, a missionary, 
one Father Hynes, an Irishman, who has lately come over 
from the United States, in the hope of obtaining promotion. 
He would be very fit for the Ionian Islands." 

The next day the Cardinal came again with a letter in his 
hand. " I am going to send," said he, "your answer to 
Rome. I have stated that, for certain private reasons, you 
cannot accept the offer that has been, made you. Am T 
right ? Shall I send the letter 1 or do you think better 
of it?" 

" I request your Eminence will forward the letter at once. 
And since you have already shown me so much kindness, 
I am encouraged to open my mind still further to you. I 
wish to send these two other letters to Rome ; one to Car- 
dinal Polidori, Prefect of the Congregation of Discipline, and 
the other to Monsignor Acton, the secretary, to request from 
the pope my secularization. I wish to quit the Order to 
which I belong: it brings me too much before the public. 
I have no ambitious desires, and would rather lead a quiet 
life, as a simple priest, without any office whatsoever in the 
Church. I feel myself called by God to preach according to 
his Word ; and in the performance of that duty I would 
willingly spend the remainder of my existence. I should also 
resume the delivery of my scientific lectures. I have another 
strong reason for relinquishing this Order, in which I can 
never hope to enjoy any tranquillity, since with my own 
eyes I have witnessed the irregularities that are practised in 
the different monasteries I have visited. It has, moreover, 



NAPLES AND THE NEAPOLITANS. 



237 



the additional dishonour of having provoked the pope to dis- 
miss the Father General Olivieri.* At Rome, in that most 
abominable monastery of the Minerva, all who have any good 
about them are sure to be persecuted, as was the case with 
my friend Brocchetti. I can no longer live among such 
people. I shall request my passport, and leave them." 
" And where will you go 1 " 

"I cannot tell: probably I shall remain some time in 
Naples, if they will leave me alone. I foresee a secret perse- 
cution hatching up against me. I shall live entirely to 
myself, if I am allowed to do so, and shall attend solely to 
study and preaching." 

The Cardinal did all in his power to dissuade me. He 
averred I was tempted by the devil, that I was relinquishing 
a very desirable position, that I should give great offence at 
Rome, and only bring ruin on myself. He added, that he 
should immediately set about writing letters in opposition to 
mine, to throw all possible impediments in my way ; and said 
many other things, just as they came into his head. I let 
him talk on, and pursued my own measures. 

In this state of affairs I left Capua, with abundance of 
courteous expressions on the part of his Eminence, which it 
is needless to repeat. In a letter that he wrote to Cardinal 
Caracciolo, Archbishop of Naples, he reiterated all the per- 
sonal compliments he had paid to me ; of which letter the 
archbishop kindly sent me a copy; and I still preserve it 
among other papers, f Cardinal Serra, moreover, on my 
taking leave of him, made me some presents, and favoured 
me with two appointments — one to preach during Lent in 
1837, in another of his churches; and the other to confess, in 
perpetuo, in the whole of his vast diocese, which he told me 

* For six hundred years it had never happened that the General of the Order 
had heen dismissed by the Pope. It was the contrivance of a few ambitious friars, 
among whom Monsignor OTinan, Bishop of EUlala, in Ireland, was the most 
active. 

f See the letter in the Appendix. 



238 



NAPLES AND THE NEAPOLITANS. 



was a distinguished privilege that he never before had granted 
to any one. 

This authority to pardon sins, which the bishops take 
upon themselves to grant, is a great abuse in the Church of 
Rome. It is a gross imposition, a monopoly, a very usurpa- 
tion. I do not here enter into the question of auricular 
confession; I confine my remarks, for the present, to the 
privilege of granting absolution for sins, which the bishops 
confer on their friends. To myself it was given in its utmost 
latitude, for an unlimited period, and for every species of 
crime. In general, the power is not granted for any length 
of time. In Eome, it is seldom for more than six months, 
in Naples, for three only. When it is granted for a year, it 
may be annually renewed, on application to the bishop. It 
is seldom conceded without the party's being examined on 
the doctrine of casuistry at least, and never for every descrip- 
tion of sin. Every bishop has his own list of reserved cases ; 
that is to say, of some particular sins, not comprised in the 
general list of pardonable offences ; and for these the confessor 
is obliged to seek the assistance of the bishop. There are 
some indeed, which the bishops themselves cannot absolve, 
the pope always reserving to himself, in these graver matters, 
the power of absolution ; and the confessor is obliged on such 
occasions to apply to his holiness himself, who, in his turn, 
refers him to the grand penitentiary ; since neither the pope 
nor any of the bishops receive a confession; which office is 
always confided to their inferiors; being considered one of far 
less dignity than that of consecrating a church, blessing 
a cemetery, or baptizing the bells. 

It is a sure sign that a priest who is appointed confessor to 
a diocese, is a particular friend of the bishop, since, on the 
slightest disagreement between them, or the least feeling of 
ill will, he is forthwith suspended from his office. I must 
here observe that I always enjoyed the friendship of those 
prelates who from time to time granted me this great privi- 
lege in their several jurisdictions; since not a single one of 



NAPLES AND THE NEAPOLITANS. 



239 



them ever suspended me in the execution of my office, even 
at a time when I began to be suspected of entertaining 
heretical opinions. It was also an honourable distinction in 
my favour, that none of the bishops by whom I was appointed 
ever thought it necessary to subject me to the usual examina- 
tion. Neither did I ever solicit the office, it having been 
invariably bestowed on me as a mark of their individual good 
will. I have a whole bundle of these diplomas, many bearing 
the signature of cardinals, and one from the Archbishop, the 
great chaplain of the King of Naples, for all the royal 
churches in the kingdom of the Two Sicilies. Some were 
presented to me out of compliment; as, for instance, by the 
Bishop of Nocera, on the occasion of his returning my visit 
to him, in the year 1836, when his first act was to present 
me with the office of confessor. The same also took place 
with the Archbishop of Sorrento, the first time I was in his 
company, which was at dinner in his own house. It is 
astonishing to see the exceeding politeness and courtesy with 
which these worthies bestow on their subordinates the power 
to pardon the most grievous offences against the Majesty of 
Heaven. Would they, with equal grace and condescension, 
have granted it for offences committed against themselves 1 
A circumstance that took place between one of these digni- 
taries and myself, will throw a little light on the subject. 

I went one day to Sorrento, to endeavour to promote 
a reconciliation between the archbishop and a poor priest of 
Meta, whom the archbishop had, for a number of years, hated 
and persecuted to such an extent as to create a great scandal 
through the whole diocese. The chief cause of offence com- 
plained of by the archbishop was, that the priest had written 
some satirical lines upon him, and had also spoken of him 
with little reverence. The priest had subsequently heartily 
repented of the act, and had in every possible manner 
implored forgiveness for the offence: he had written many 
letters in the humblest style, and had frequently got persons 
of character and respectability to intercede for him. It was, 



240 



NAPLES AND THE NEAPOLITANS. 



however, all in vain. The archbishop was obstinate, and per- 
sisted in holding the priest in suspension from the perform- 
ance of all ecclesiastical duty within his diocese. The last 
hope remained with me, and out of compassion for the poor 
fellow, I undertook the task, as well as for regard towards the 
Archbishop, who, before being acquainted with me, had 
spoken of me with kindness; in return, therefore, I was 
equally anxious to be useful to him. My visit to him took 
place after we had exchanged two or three polite notes, and 
was apparently the result of a desire for greater mutual 
acquaintance, but, for my own part, my principal object was 
this affair of the priest. As the Archbishop had no idea of 
the kind, I waited for a favourable opportunity to introduce 
the subject, which soon presented itself on his Grace's bestow- 
ing on me the diploma of a Confessor. 

" Then I am authorized, in virtue of this, to receive con- 
fessions of all offences committed against God, and to grant 
pardon and absolution to whoever repents 1 " 

" Unquestionably ; and, moreover, I invest you with power 
to do so, in all reserved cases, for the term of a year." 

" This is certainly a very desirable power, and one for 
which I have for some time been particularly anxious. I can 
then absolve in those cases reserved for your Grace V 

" Yes ; and for those referred to the Synod of the diocese." 

" It is well ; I shall then absolve whoever truly confesses, 
however great his sin may be." 

" To be sure ; it is to the greatest sinners that God extends 
the chiefest mercy, and we, as his ministers, should receive 
them with open arms," observed the Archbishop. 

" How gracious the Lord is to pardon so freely," I con- 
tinued ; " I am lost in admiration whenever I reflect on the 
manner in which Jesus Christ pardoned the poor woman, and 
also the publican in the parable, immediately on his asking it. 
Alas ! how difficult we find it to follow his blessed example ! 
how reluctant we are to pardon those who have offended our- 
selves ! notwithstanding J esus Christ has told us, ' If ye 



NAPLES AND THE NEAPOLITANS. 



241 



forgive not men their trespasses, neither will your Father 
forgive your trespasses.' * And it avails us little if we do so 
once or twice, or even ten times ; for Christ commanded 
Peter to forgive seventy times seven ; which signifies to 
forgive without limitation ; as it is written, ' If thy brother 
trespass against thee, rebuke him ; and if he repent forgive 
him. And if he trespass against thee seven times in a day, 
and seven times in a day turn to thee, saying, I repent ; thou 
shalt forgive him.' " f 

At these words I fancied I perceived in the countenance of 
the Archbishop an acknowledgment of the sacred nature of 
this duty, and accordingly I thought it best to seize the 
opportunity without further preparation. " Monsignore," 
I exclaimed, " these divine assurances encourage the poor 
priest Lasteria to ask anew of your Grace pardon for the 
offence he acknowledges he has committed, and of which he 
now thoroughly repents." 

" No," loudly roared out the Archbishop, " it is not true 
that he repents ; he only feigns to do so, that I may be in 
duced to pardon him. To all others I am willing, but to this 
person I can never extend that favour." 

" Monsignore, the poor man came to me yesterday with 
tears in his eyes. ' I hope,' said he, 1 that my Archbishop 
will at length consent to pardon me, for the love of God, and 
that the blessed God may also pardon him his sins. Oh ! 
what comfort shall I experience if he restores me to his 
favour ! if you obtain permission for me to go and make my 
peace with him, I shall then be content to die.' " 

" I cannot receive him ; neither will I pardon him, till 
I am thoroughly convinced of his repentance and humiliation." 

" What then must he do ?" 

" Go into a monastery, and remain there till I recall him." 
" And for what purpose ?" 
" To undergo penance." 



* Matt, vi. 15. f Luke xvii. 3, 4. 

R 



242 



NAPLES AND THE NEAPOLITANS. 



* God makes no such condition to ns. We should 
be badly off, if for every offence we had to undergo a 
suitable penance ! If God pardons, on the sole consi- 
deration that Jesus Christ has made satisfaction for us, as 
faith teaches us to believe, can we find any excuse for not 
pardoning those for whom Christ has suffered 1 On what 
condition does Christ pardon our sins? What penance has 
he enjoined ?" 

" What ! do you deny then that the Church has a right to 
impose penance ?" 

" I find that the custom is very much lessened. The 
question, however, at present, has nothing to do with the 
Church. It is altogether a personal offence, and you have 
yourself full power to remit " 

" No, no, I cannot remit, the offence has been too public." 

" All the better. Your Excellence will grant the more 
public and solemn forgiveness." 

" It appears to me that you are come here to preach me 
a sermon, rather than to pay me a visit." 

" Exactly ■ it is the visit of a Preacher. Ought I to waste 
my time in vain speeches or idle compliments ? I avail 
myself of the present opportunity to discuss an affair of equal 
importance to your Excellence and to the priest ; and I declare 
it is for the regard I entertain for both parties that I interest 
myself in it. If the priest, on his part, has need of your par- 
don, it cannot be denied that it would be equally advantageous 
for your Excellence to grant it him, to put a stop to all the 
idle talk of the neighbourhood, as well as to the imprecations 
of the numerous relatives and friends of the priest, who form 
a large party in Meta and Sorrento." 

" What a capital advocate you are ! " 

" Have I then gained my cause 1 " 

" Tell your client to do as I have said — let him go into 
a monastery, and then he may send to me again, and I may 
perhaps take his petition into consideration. Now let us talk 
of something else." 



NAPLES AND THE NEAPOLITANS. 



243 



In this way it was that the Archbishop closed the door 
upon all hope of reconciliation : he refused his brother the 
forgiveness which he asked of him for the love of God. A year 
after, the cholera put an end to his life. . . . How fearful are 
thy judgments, Lord ! Here was a man who willingly 
pardoned all sins committed against God, but who knew not 
how to pardon a single fault against himself. Such is the 
character of the higher Clergy in the Romish Church ; indul- 
gent in the extreme to all those who do not stand in the way 
of their interests or their ambition, they are implacable in 
their hatred, and cruel and fierce in their vengeance. 

No sooner had I taken up my abode in Naples, after the 
termination of my preaching at Capua, than I was exceed- 
ingly courted by the Bishops and the Superiors of the Order. 
I had on every side the offer of a pulpit in their churches. 
I chose before all others the Lent discourses for 1836, in the 
principal Church of the Dominicans, as a testimony of my 
good will towards them. In 1837 I was again engaged by 
the Cardinal of Capua. In 1838 I officiated for the Cardinal 
of Naples; and in 1839 I preached for the Papal Nuncio, in 
his church of St. James. 

In this manner passed over the six years that I remained 
in Naples. My occupation was not confined to the city, it 
extended to the neighbouring parts. Besides the duty dur- 
ing Lent, every Sunday and Festival, throughout the year, 
I preached in various churches, and occasionally on other 
days of the week. I have frequently delivered two or three 
sermons in the course of the same day. A part only of these 
discourses was prepared beforehand, as it was impossible for 
me to write even one half of what I preached; but in general 
I found no difiiculty in getting through my task, as I had 
accustomed myself from an early period to extempore de- 
livery, which had now become easy and familiar to me; 
sometimes, however, not being exactly in the mood, I could 
not express myself with equal fluency as at others. Still 
I think it is the preferable mode for evangelical preaching, 



244 NAPLES AND THE NEAPOLITANS. 

as notwithstanding a few trifling inconveniences, arising from 
occasional repetition and inexactitude, its simplicity presents 
a great advantage; since with regard to expression, the less 
it is studied, the more it is true, persuasive, and touching: 
moreover, he who is completely master of his subject need 
not fear that he will want words or proper arrangement; 
according to the opinion of Horace — 

" Cui lecta potenter erit res, 

Nec facundia deseret lumc, nec lucidus ordo." 

My preaching was originally commenced, as is customary 
with all students in religion, with the study of rhetoric ; and 
was limited by certain rules, which teach the manner of 
arranging the various parts of an oration: hence I at first 
experienced a sort of vain glory in my pursuit, and panted 
to acquire the fame of an eloquent orator ; but I afterwards 
changed my style, when I became convinced that a sacred 
speaker ought to be governed rather by the influence of the 
Holy Spirit than by rules of art ; I therefore applied myself 
more to prayer than to study, and my discourses became less 
brilliant, but more efficacious. Any one who had heard me 
preach at these different epochs would readily have perceived 
the change I speak of, though he might not have understood 
the reason of it. My first attempts aimed at great elegance of 
style, and I was ambitious to be thought an able writer. My 
sermons at the Court of Lucca were of this character : I was 
then about twenty years of age, and had not yet been ordained 
priest. Persons of high distinction were among my auditors ; 
among whom I may reckon Lazaro Papi, the Marquess Cesare 
Lucchesini, Professor Gigliotti, and the famous personages, 
Teresa Bandettini and Costanza Moscheni. I was honoured 
with their friendship, and they approved of my pulpit-labours. 
Alas for me ! How little at that time had I been educated 
in the school of the Redeemer ! The favour of men was all 
I sought after. By degrees, however, I began to perceive 
that all this was vanity. 



NAPLES AND THE NEAPOLITANS. 



2 ±5 



From Lucca I proceeded to Rome, and from thence to 
Viterbo. My preaching had much improved ; it had less 
display, and was more suitable to its design. I reserved 
my flowers of eloquence for panygeric orations, (which in 
my then darkened state greatly occupied me,) and began to 
be more grave and sedate in my style. On my removal to 
Naples, these feelings increased, as I thought, more deeply 
on matters of true religion, and my sermons assumed an 
evangelical tone, which was agreeable to persons of talent ; 
and I was perfectly indifferent as to the opinion of those who 
disliked it. « 

The last of my Lent duties, that at the church of St. 
Giacomo, at Naples, was the actual commencement of my 
new style. I gave a series of thirty-seven discourses, in 
which I not only avoided all papistic doctrines, but set forth 
those contained in the Scriptures themselves; such as justi- 
fication by faith, the sole mediation of Christ, his only priest- 
hood, and single sacrifice, &c. These were entirely new views 
in a country where nothing else was taught than the efficacy 
of works of merit, the intercession of saints, the pretended 
dignity of the priests, the great value of the mass applied 
to souls in purgatory, and the necessity of worshipping the 
Madonna. 

I saw very clearly that my advocating anew the practice 
enjoined in the ancient and holy teaching of our forefathers, 
would excite the fiercest animosity against me. I began to 
hear it rumoured about that my sermons were more Protes- 
tant than Catholic ; I received several anonymous letters on 
the subject; and as at that time I preached every Sunday 
in the church of St. Peter the Martyr, I saw many priests 
among my congregation, who had very much the look of 
spies. Notwithstanding all this, I stuck to my argument, 
and continued to preach in the same style the doctrine of 
early Christianity; bringing texts from Scripture alone, in 
support of my propositions, rarely citing the Fathers, and 
never the Theologians of the Romish Church. 



246 



NAPLES AND THE NEAPOLITANS. 



The altered character of my discourses soon gave rise to 
many conferences among the bigots of the Neapolitan clergy, 
and to many letters from Rome. The Cardinal Archbishop 
asked me one day if it was true that these conferences 
and letters had reference to the new doctrines I was advo- 
cating. 

" They are new," I replied, " in the same manner that the 
moon every fresh month is called new, though she is never- 
theless as old as the world." 

" But they assert that you no longer preach the necessity 
of good works, faith alone being sufficient." 

" That is not exactly the case ; I stated that works are not 
good, unless they are the fruits of faith, and that others are 
of no avail; as St. Paul says, ' Whatsoever is not of faith is 
sin,'* which signifies all disorder and deviation from the 
right road." 

On another occasion the good Cardinal reproved me be- 
cause I had asserted in one of my sermons, that the most 
beneficial mode of confession was that which was made to 
God j and the best penitence a sincere renewal of the heart, 
and a humble return to Him. 

u It is very true," was my reply, " and if your Eminence 
calls upon me to prove it, I am ready to do so from the Holy 
Scriptures." 

" There is no necessity : your proposition may be true, 
abstractedly considered — that is to say, viewed theoretically ; 
but in practice you would not find it so useful." 

" I understand ; it would not be so useful to the priests 
and the confessors, but greatly more so to the people. If 
everybody was in the habit of confessing to God alone, 
what necessity would there be for such a host of priestly 
confessors? But the question is, not what we ourselves 
prefer, but what we ought to teach the people. I wish to 
God that every one would confess* to his priest less, and to 



* Rom. xiv. 23. 



NAPLES AND THE NEAPOLITANS. 



247 



his God more ; as our fathers had the grace to do in former 
times." 

I paused, but the Cardinal, not having a reply ready, 
remained silent. I therefore continued : 

" Your Eminence has already shown me so much kindness, 
that I am encouraged to lay open my mind more fully. Is 
it not a fact, that in no other place is there so great a herd 
of confessors as at Naples? What now is their real object? 
Your Eminence will tell me that it is to listen to a recital 
of sins, and to give absolution for them ; but I maintain that 
their real object is to get money; and it is more notoriously 
the case in Naples than elsewhere. The predecessor of your 
Eminence, Cardinal Ruffo, when he conferred the office of 
Confessor on any one, used to say, 1 There, my dear fellow, 
there's a good fifteen ducats a month for you, if you know 
how to go to work ! ' 

" Now I happen to know that his hint was not thrown 
away : the least industrious among them get their fifteen 
ducats, and as to the others ! — ask the confessors of the nuns 
what they gain by their business. I do not mean to say that 
they require payment for an absolution, that would be too 
barefaced. They do not sell, but they accept gifts ; if not 
for themselves, for the souls in purgatory, or for some mira- 
culous image, for which they require masses and other obla- 
tions. Is it not true that they impose, as a penance, the 
obligation to cause a number of masses to be celebrated? 
And to whose pecuniary benefit, if not the confessor's 1 
And in cases of deathbeds, how vast is the speculation of 
these gentry ! Let your Eminence look to the operations of 
the Jesuits in this line of business; to the Missionaries, to 
the Liguorini, to the Theatines, the Franciscans, the Domi- 
nicans, and other worthies of the same class, who despoil 
houses, impoverish families, and frequently turn mother and 
children out of doors, destitute and forlorn. These evils, 
as your Eminence knows far better than I do, are the results 
of the practice of confession. I would that your heart 



248 



NAPLES AND THE NEAPOLITANS. 



were equally pained as mine is, by the reflection. Although 
I have not the authority of a bishop in this place, still, if 
I were silent on the occasion, I should consider myself as 
guilty of favouring the practice. Much more is required 
of him who is in reality the pastor of this flock, who has 
assumed the office of watching over it, and to whom are 
addressed the words that were spoken to Timothy : ' I charge 
thee .... preach the Word ; be instant in season, out of 
season; reprove, rebuke, exhort, with all longsuffering and 
doctrine."' * 

Cardinal Caracciolo wrung my hand, and exclaimed, with 
a sigh : " Oh ! what a hard trial it is to be a bishop ! What 
a burthen on one's shoulders ! I see many evils in the 
Church, and would fain apply a remedy to them, but I know 
not how." 

Naples, in point of religion, is an extraordinary country • 
the inhabitants themselves believe that they have more than 
the whole world besides ; and such indeed would be the fact, 
if superstition were synonymous with religion. No people 
upon the whole earth are more superstitious. All the old 
superstitions of Greece and Kome have taken refuge among 
them. Idolatry is the foundation of their faith ; they have 
no idea of worship without some statue or picture to bow 
down to. A God that is not visible to the eye is altogether 
unknown to them, or exists as a king whom no one is allowed 
to approach. The God of the Neapolitans has consequently 
a vast number of ministers, to whom supplication is made. 
At the time I am speaking of, they had no less than fifty 
Patron Saints, and I have no doubt the number is now greatly 
augmented. Every one of these saints has his own state 
ministers. At the head of them all is St. Januarius, who acts 
as their president. But this does not exclude St. Gaetano to 
be prayed to, as a sort of Minister of Finance, who is consi- 
dered to be in the department of the Divine Providence. The 



* 2 Tim. iv. 1, 2. 



NAPLES AND THE NEAPOLITANS. 



249 



ministry of Grace and Justice appear to be divided between 
St. Anthony, St. Vincent, and St. Andrew Avellino. The 
Jesuits endeavoured to foist St. Francis Xavier and St. Louis 
Gonzaga into this office as well, but they are not considered 
to have succeeded. 

St. Januarius, who, like John Bull, may be looked upon as 
the prototype of his countrymen, both with respect to their 
good and bad qualities, has a sort of jealous feeling towards 
others, and more particularly towards the Jesuits; since it 
appears he considers them as likely to interfere with his dig- 
nity. He is sometimes thought to be a little vindictive, 
choleric and presumptuous ; on which account the Neapoli- 
tans occasionally reprove him, and not over gently, in their 
devotions. 1 scarcely think a pure and spiritual religion 
would be possible in this country, where all is so material and 
so sensual. I have often considered the problem, and am 
inclined to doubt its practicability, at least with respect to 
the present generation. They are a people perpetually on 
the look-out for miracles, and consequently flock round their 
saints and their madonnas, since the priests assure them that 
they perform wonders in that way. In their belief, a religion 
without its daily stock of miracles is no religion at all. I 
have sometimes heard them discoursing together respecting 
the Protestant religion, and they have declared that they 
could not see how there could be a religion without saints to 
work miracles. They are a people who do not readily believe 
anything but what is incredible, and repugnant to common 
sense ; so that the more improbable the miracle is, the more 
willingly it is credited. II prodigio o e grosso o e niente, is 
a common saying with them ; small doings are not worthy of 
great saints. 

In the midst of this ignorant race, born and educated in 
the grossest errors and prejudices, there exists a class of per- 
sons who do not believe in the superstitions of the vulgar, as 
they call these pretended miracles of St. Januarius and other 
saints ; neither in the inventions of purgatory and similar 



250 



NAPLES AND THE NEAPOLITANS. 



stories ; having read in some book, or heard some one affirm, 
that they are no better than fables • but, unhappily, they also 
extend their unbelief to all that is related of Christ and of his 
Apostles, and in fact assert that all these writings might be 
tied together, and thrown into the fire, as old and worthless. 

These are the learned, people of genius, who go to church 
merely to gratify the sight, or to delight the ear with har- 
mony ; and who kneel before the reliques and the images in 
a procession, for the sake of appearance, as they term it. 
They go to confession at Easter, to deceive the priest into 
a belief of their piety, and receive the communion that they 
may escape censure. As lying and hypocritical as they are 
unbelieving and immoral, they form a very extensive class, 
most injurious to society in a thousand different ways ; chiefly 
because being, as they are, without faith in religious matters, 
they are equally void of it in social affairs : and being weak- 
minded, through continual falsehood, they are mean in all 
their undertakings ; timid and pusillanimous, with a mixture 
of irritability and rashness. In morality they are monsters 
of depravity, and this miserable land abounds with such per- 
sons more at this present time than ever ; in the face of its 
glorious sun it is covered with the thickest darkness. 

Between these two extremes of the direst superstition and 
utter unbelief, is there for these people no middle path of 
religion, of pure early Christianity ? God alone knows. I have 
sometimes persuaded myself that there must be such ; I have 
again doubted, and again I have returned to my former hope 
— at any rate I will not despair of it. Christian charity, 
and trust in God's mercy and providence, alike forbid me so 
to do. 



CHAPTER XII. 



THE MONKS OF NAPLES. 



Separated from human ties, apart from the laws of nature, 
there is no race of beings, in my estimation, so useless to 
society, so immoral, and so absurd, in a religious point of view, 
as they who call themselves monks. The Jesuits are monks, 
as well as those instituted by St. Francis of Assisi ; both have 
the same very small degree of worth, and the same defects. 
I used to believe that the monks reckoned among their virtues 
kindness, gentleness, humility, and moderation ; I imagined 
that they were full of charity towards their neighbour • and 
believing nothing of them but what was good, I thought when 
I entered into their society I should be living among saints. 
Who would have supposed that all their imaginary virtues 
should fade before my eyes, from the moment I became bound 
to them by vows which prevented my return ? Every day the 
pleasant delusion became less and less, and bitter experience 
continually operated to undeceive me, at various periods of 
my sojourn among them. 

I had paid strict attention to the proceedings of the Domi- 
nicans, both in Rome and Tuscany ; and from what I had 
observed I was led to form a resolution to escape from them, 
and to renounce their society for ever. The request I had 
made to the Court of Rome from Capua, with respect to my 
secularization, had at first been received with dissatisfaction ; 
but finally, on my reiterated applicatioDS, backed by a letter 
from Cardinal Polidori, the Pope granted my petition in the 
terms in which it was made, and for the reason I had stated ; 



252 



THE MONKS OF NAPLES. 



which was that the Order had become odious and insufferable 
to me. 

Monsignor Acton informed me that the permission was 
made out, and at my disposal. He besought me, however, 
on the score of our old friendship, not to put it in execution, 
but to wait and see whether I could not find in the city of 
Naples a better race of monks, with whom I might associate 
happily, and pass my future days in tranquillity. I also 
received letters to the same purpose, first from Cardinal 
Polidori, and afterwards from Cardinal Gamberini, both 
friends of mine, in which they urged me to delay my pro- 
jected secularization, until I had assured myself that my 
repugnance to remain in the Order could not be overcome. 
Cardinal Polidori informed me that such appeared to be the 
wish of the Pope, who seemed anxious, he said, that I should 
not act upon the permission he had granted me, till I found 
myself absolutely obliged to do so. 

The good Acton took a great interest in my behalf on this 
occasion ; writing to the Cardinal Archbishop of Naples and 
to others, and also several times to the Apostolic Nuncio, 
now Cardinal Ferretti, who was equally kind in endeavouring 
to persuade me to seek an asylum among the monks of Naples, 
after leaving those of Rome. 

"Are you not of opinion, yourself, Monsignore," said I to 
him, " that these monks of Naples are birbanti, (vagabonds,) 
as well as those of Rome V 

"Nay, I think they are worse," replied he. "But it is 
precisely on that account that you ought to stay among them. 
If we did not do all we could to keep a few good persons 
among this class of gentry, we should have a community of 
a character qualified to inspire us with fear, and to com- 
promise us utterly. I believe the monks of Naples are more 
ignorant and more turbulent than any others ; and I repeat, 
it is for that very reason I request you to place yourself 
among them, where you will be most useful, both through 
your example and your teaching." 



THE MONKS OF XAPLES. 



2-53 



u But they will drive me to despair." 

u In that case, then, you must leave them." 

" But why, in the mean time, should I be made to endure 
such a tribulation ? " 

" To do good ; to be useful to your brethren, for the glory 
of God " 

" Well, be it so. I will consent to make the experiment, 
commending myself to Him." 

In the meanwhile, the Dominican monks had had recourse 
to all their powers of persuasion to induce me to take up my 
abode among them. Solicited on one side to enter the 
monastery of St. Dominic, and on the other that of St. Peter 
the Martyr, I chose the latter. The monks could hardly 
show me civility enough in their demonstrations of friendship 
and regard. They even declared me figlio di quel convento* 
and though I declared I had no desire for any situation 
beyond that of Preacher or Professor among them, they 
forced upon me the office of Vice-Prior, and subsequently 
that of Prior itself ; and if I had not vigorously opposed the 
measure, they would even have elected me theii- Provincial, t 

Behold me then once more domiciled among the monks ; 
not, however, as one of their society, nor with the intention 
of remaining permanently among them. They were not 
aware that I had the Pope's rescritto % in my pocket, in virtue 
of which I could turn my back upon them whenever I chose ; 
and I must acknowledge, the idea that I could do so was a 
source of great satisfaction to me ; it rendered me more 
tolerant, and at the same time gave me courage to do my 
duty : indeed, I accepted the Priorate for* no other reason 
than to be better enabled to be of service to the community. 
I began with looking into the state of their finances, and with 
augmenting their income. But my principal endeavour was 

* " An adopted son of the monastery." A great mark of esteem and favour 
among the Dominicans, including many separate privileges. 

t The head of all the religious houses of the same order in the province. 
I An answer to a petition. 



254 



THE MONKS OP NAPLES. 



to benefit their moral and religions condition, as far as I could 
hope to do so amoDg a set of people who had been educated 
in principles diametrically opposed both to sound morality, 
and pure and true religion. Nevertheless, the ascendency I 
acquired over their minds, and the friendship they felt for 
me, greatly seconded my views ; to say the truth, they were 
far more docile than I had anticipated, and if I had been at 
liberty to carry out my system as I could have wished, I do 
not doubt that I should have formed them into a good and 
regular community. 

But there were in other monasteries, belonging to the same 
Order, many despicable monks, who united in their own 
persons every vice that can be found in human nature. 
These appeared to hate the faintest trace of honesty or virtue, 
and were always ready to plot, to calumniate, and to stick at 
nothing to promote their own interest. I frequently took 
occasion to reprove them, and threatened, more than once, to 
make public their infamous proceedings, unless they thought 
proper to desist from their practices. But all my remon- 
strances were in vain, and at length I lost my patience : 
I fought manfully against them for a long time, but the 
General of the Order, Ancarani, was on their side, and lent 
them his powerful protection : I therefore felt that I had 
nothing more to do than to hold out, to the end of my year 
of Priorate, and then to give in my rescritto to the proper 
officer ; which I accordingly did, in the month of August, 
1839, and finally separated myself from the Order. 

A new epoch in my life now commenced. I had never 
really been a monk, although I had lived so long among them. 
I therefore gladly threw off my monk's dress, and relinquished 
all the titles it had conferred on me, except that of Doctor of 
Theology, which, as one not belonging to the Order, I con- 
sidered I had a perfect right to retain ; it being granted to 
persons who had acted as Professor in certain sciences, for a 
determinate period, and subsequently gone through an ex- 
amination j both of which I had satisfactorily done. 



THE MONKS OF NAPLES. 



255 



This degree is equally open to the laity as the clergy, 
on the fulfilment of the necessary stipulations ; and once 
conferred can never be taken away ; not even on account of 
heresy, since it is a title not granted for a man's belief, but 
for his ability. The obligation to teach is not made a 
preliminary condition, it is a subsequent duty ; and the 
doctrine of the Roman Church is, that even if the Doctors 
themselves go into perdition, they still retain their degrees. 
I do not feel proud of the title as it was when I received it ; 
but I confess I do as it has been, since my embracing the 
reformed religion. In the first instance, all my labour was 
in favour of Rome ; now my most strenuous endeavours are 
in opposition to her doctrines. But even up to that time I 
had always regarded myself as a Doctor of the Holy 
Scriptures, and they, and they only, have occasioned the 
change in the aspect of my degree. 

But how, it may here be asked, did I, on my secularization, 
get over the monastic vows which, it has been alleged, I took? 
I must inform my readers, that the Dominicans, contrary to 
the practice of all other monastic bodies, in their religious 
profession make but one single vow, which is that of obedience. 
My profession, therefore, was nothing more than a promise to 
be obedient to the Superior of the Order, and was couched in 
the following terms : " I, brother Giovanni Giacinto Achilli, 
promise obedience to God, to the most blessed Virgin Mary, 
to the Patriarch St. Dominic, and to you, most reverend 
Father General of the Order of Preachers, according to the 
rules of St. Augustine, and the constitution of the Order 
of Preachers." 

Now it cannot be urged against me that I promised more 
than I expressed. Had I belonged to any other Order I must 
have vowed three things: obedience, chastity, and poverty. 
The Dominicans require obedience only. Some theologians 
pretend that in this obedience everything else is included; 
but this is neither legal nor philosophical. No one is obliged 
to do more than he has promised, even when that promise is 



256 



THE MONKS OF NAPLES. 



valid and pleasing to God; which I do not consider to be the 
case with respect to the vows of the cloister. 

But when I obtained my secularization, the Pope, who can 
do everything, dispensed with my vow; and consequently 
released me from obedience to the Order of Dominicans. The 
only condition was that I, as priest, should continue subject to 
the bishop of the place I inhabited. I do not mention this 
because I desire to justify myself in the sight of Rome, for I 
consider that the vows of the Monastic Orders are impious in 
themselves, as being contrary to the laws of nature, and in 
opposition to the eternal decree of God : I only wish to state 
what at that time were my relations and my ties to that 
Church which I have now abandoned. 

My relinquishing the Dominican Order was the signal for 
numerous desertions. Many of my friends were not slow to 
follow my example; among them I may mention two cele- 
brated men, the Rev. Father Talia and the Eev. Father 
Borgetti; equally respected on account of their years and 
their learning, as for their personal probity. Neither will I 
conceal the name of another, for whom I had the sincerest 
regard; the Bev. Giovanni Martucci, who at that period, 
although very young, was Professor of Natural Philosophy. 
These persons, disgusted, like myself, at the falsehood 
with which they were surrounded, no sooner saw me throw 
off the cloistral habit, than they, also, demanded their 
rescript, and quitted the Neapolitan brotherhood. The 
worthy old men wept for joy, that the Lord had graciously, 
before their death, liberated them from the society of the 
prevaricators. 

I remember Father Talia, who was exceedingly esteemed 
among the clergy of Naples, expressed himself in the follow- 
ing terms before the Cardinal Archbishop : — 

" I do not believe your Eminence will suppose that I am 
actuated by an overweening desire for liberty, in emancipating 
myself from the Order of these monks; I would rather per- 
suade you that my doing so has been occasioned by the pure 



THE MONKS OF NAPLES. 



257 



love of truth and virtue, which the monks altogether refuse 
either to acknowledge or to practise. Your Eminence may 
say that I am an old man, and as such might have been con- 
tented to finish the remainder of my days in the cloister ; but 
I would observe that my spirit is not affected by age, and that 
before I terminate my earthly career, I, though old in body 
not in mind, would fain leave behind me to the youth of the 
present generation, an example of Christian courage; show- 
ing that when an institution becomes corrupt, it is one's duty 
to abandon it, early or late, as it may be ; for as the homely 
proverb expresses it, ' Better late than never."' 

To this the Cardinal replied that he was willing to admit- 
that the good Father had his own reasons for quitting the 
Dominican habit ; that he could not suspect a man like him 
to be actuated by light-mindedness ; and that his friendship 
towards him would always remain the same : insomuch that 
the good old man felt himself not a little comforted with 
these kind assurances. 

The monks, however, and more particularly those to whom 
our desertion from the Order was a bitter reproof, were by no 
means humbled ; on the contrary, they were exceedingly irri- 
tated at our proceedings, and set themselves to consider how 
they could most persecute and injure us; in which intent they 
were greatly encouraged by the assistance they derived from 
Rome; I mean from the head of the Order, which unfor- 
tunately was at that time represented by the Monk Angelo 
Ancarani, a man of the most dark and gloomy character that 
ever disgraced humanity. His history might all be told in 
these few words : he was, during forty-five years, an Inquisitor 
of the Holy Office. 

We, meanwhile, united ourselves in stricter bonds of friend- 
ship ; mutually aiding each other, and defending ourselves, 
as well as we could, from the continual attacks of our mali- 
cious adversaries, who never let a single day pass without 
some effort to annoy us, by their false and calumnious 
reports. 



258 



THE MONKS OF NAPLES. 



We exhorted each other to patience and endurance. Never- 
theless our dear friend Martucci, although of a pacific dispo- 
sition, and always ready to forgive, could not forbear exclaim- 
ing : " Oh, these wretched monks ! never was there seen a 
race so perverse and evil-minded as they are !" And I like- 
wise, who had proposed to myself to endure everything with 
fortitude and resignation, could not at all times bridle the 
indignation I felt at their malicious attacks. 

The most infamous slanders were preferred against the two 
good old men, and the excellent Martucci ; for my own part 
I had less to complain of. It appeared that they had a dread 
of my numerous friends, who always stood forward in my 
defence. Still, in a crafty and insidious manner, as is cus- 
tomary with the Jesuits, they endeavoured to ensnare me to 
my ruin. I was informed that such was their intention ; but 
as I am naturally averse to think evil of any one, I could not 
persuade myself of the truth of the allegation. Indeed, I 
held the monks and the priests in so little esteem, that I fan- 
cied as I never troubled my head about them, they also were 
very ready to forget me, altogether. 

I occupied a handsome house in the Toledo * had two good 
servants, plenty of books, such as were necessary in my gene- 
ral studies, and a small circle of most excellent friends. I 
had in other places been annoyed by idle visits from people I 
cared nothing about; I determined, therefore, to make my- 
self a more rigid monk now, in my own house, than I had 
ever been in the monastery. In the midst of my favourite 
pursuits, enwrapt in the most delightful contemplations, un- 
disturbed by the continuous roar of the city * without, while 
within an unbroken silence prevailed — feeling that I was in 
the midst of the busy world, but enjoying a pleasing solitude 
— I was tranquil and happy : as a man who rests after a wea- 
risome labour, or a tired warrior, who tastes the blessing of 
peace. I sought after, I wished for nothing more than peace, 

* Every one who has been at Naples knows how incessant is the noise and 
bustle of the Toledo. 



THE MONKS OF NAPLES. 



259 



and tranquillity of conscience. • And I may truly say I pos- 
sessed it, since God gave it to me ; but my invidious enemies 
sought to deprive me of it. Oh, evil minded men ! cease to 
persecute him who is protected by the providence of God. 

Affairs were in this state when I received a kind visit from my 
uncle, Dr. Mencarini, of Viterbo ; who, as he had a great regard 
for me, was desirous to assure himself of my well-being, after 
my secession from the monks. He proposed to me that I should 
return with him, and settle at Viterbo, where he assured me 
every one, from the Bishop down to the humblest labourer, 
would be glad to see me ; but T had left Rome with the reso- 
lution to remove myself as far as possible from its walls ; and 
I too soon found that Naples was not sufficiently distant to 
ensure my deliverance from the machinations of the city that 
I abhorred, and which had become my most bitter enemy. 

I had often revolved in my mind the idea of abandoning 
Naples, and even of quitting Italy altogether if an occasion 
should present itself. But how could I hope to bring myself 
to such a determination, without the severest shock to my 
feelings 1 It appeared as if nothing short of absolute necessity 
could impel me to desert my native country. As yet, how- 
ever, this necessity had not become evident to my judgment. 
I imagined I could continue to enjoy my newly awakened 
liberty of conscience, in the secrecy of my own breast; 
whereas of this very liberty the natural consequences were 
my emancipation from the cloister, my separation from Rome, 
and my withdrawal from all that had hitherto formed the 
duties of my ecclesiastical office ! 

Who was there that did not know that I had altogether 
given up the practice of confessing, while the bishops still 
continued to send me their diplomas, for the performance of 
that ceremony? As to the mass, I scarcely ever celebrated 
it ; and after several months' neglect I remember I said it 
once, from the weak and unworthy motive, T blush to acknow- 
ledge, that it might not be supposed the bishop had forbidden 
me to do so. My preaching, too, afforded the most convinc- 



200 



THE MONKS OF NAPLES. 



ing proof that I was no longer in agreement with Rome. 
How then could I continue such a system in the Roman 
States or at Naples? How could I hope to remain unob- 
served, when so many eyes of monks and of priests were upon 
me? 

I began to see how utterly impossible it was that my re- 
formation might, as I had fancied, take place without its 
being publicly known, and consequently without its drawing- 
down upon my head all the hatred and the persecution of Rome. 
I have since bitterly condemned this weakness in myself, as 
being contrary to the Spirit that had enlightened me. To a 
character naturally frank and open, deceit is detestable ; and 
I might have known that without deceit, without disguising 
the truth, neither by the Church nor by the government 
should I have been permitted to continue in the country. 

Perhaps the idea of this reconciling of adverse principles, 
or in other words, of serving " two masters," arose in my 
mind from seeing that many persons without any belief 
whatever, without observing any of the forms of religion, 
were permitted to live free and unmolested, not only in 
Naples; but even in Rome itself. In Naples there are many 
priests whose conversation is that of infidels, but who never- 
theless celebrate the mass, and hear confessions ; and many 
others who, having abandoned the mass, and every ecclesiasti- 
cal rite, unblushingly live with other men's wives, and openly 
declare their unbelief. Nobody, however, takes any notice of 
them ; the bishop does not consider it to be his duty, since 
having left the work of the ministry, they are in a certain 
degree independent of him ; and the government makes it a 
rule not to interfere with priests, unless they are charged 
with civil offences; taking no cognizance of their morality, 
still less of their faith. I therefore naturally concluded that 
I, likewise, should be allowed to live quietly at Naples, pro- 
vided I conducted myself as a good citizen, and professed the 
faith of a Christian. The fact is, that if I had believed in 
nothing at all, I should have given offence to no one ; if I 



THE MONKS OF NAPLES. 



261 



had even adopted the language of Voltaire, I should have 
merely raised a laugh; but in speaking the language of the 
Bible. I attacked the priesthood, and incurred its hatred and 
its persecution. 

The case, I may say, is precisely the same at Rome ; where 
for heretics, that is to say Protestants, there is the Inquisition 
always ready; but as for unbelievers and atheists, so long as 
they are obedient to the pope, and outwardly reverential 
towards the Church, they are rather favourites than other- 
wise, and nothing stands in their way of receiving a cardinal's 
hat. Well may she be called by St. John, " the mother of 
abominations 1" 

It was a providential circumstance that I had occasion to 
leave Naples, on account of some important business which 
called me to Rome in the year 1841. I set off with the 
intention of returning at the end of a fortnight ; but He who 
is my Master and my Guide ordered otherwise : it was accord- 
ing to his good pleasure that whilst I was on the point of 
leaving Rome to return to Naples, I was arrested by an in- 
visible enemy, and that enemy was the Inquisition. 

I look upon this event as one of the most fortunate of my 
life; if it had not befallen me, I should certainly have 
returned to Naples, to the quiet comfort of a private life and 
a peaceful home; enjoying a little world of my own, in the 
middle of a great city, and living solely for myself. But this 
was too mean and limited a sphere to satisfy me; I felt that 
I was not destined to live for myself alone, intent only on my 
own gratification; but to be useful to others, to contribute to 
the wants of a people, and to lend my aid towards the salva- 
tion of a nation. I had an important mission to accomplish ; 
I considered it was given to me by God. Was it in the 
power of man to take it away 1 

On hearing that the Inquisition had laid hold of me, the 
monks of Naples began to chant their hymn of victory : (i He 
who made war against us," said they, "is fallen; he who 
branded us with dishonour is fallen, to rise no more. The 



262 



THE MONKS OF NAPLES. 



Inquisition will root out from the earth the very memory of 
his name." 

Thus they rejoiced over my apprehension. Two or three 
of them were in correspondence with the Holy Office, through 
the General, Ancarani, and communicated whatever malice 
came into their heads concerning me. But their accusations 
were so palpably gross and untrue, that Ancarani himself, 
skilled as he was in the art of fabricating a charge for the 
Inquisition, could not make use of them : one of his letters, 
relating to this business, fell into the hands of a friend of 
mine ; it was to a certain Father Avezzana, a Dominican, 
belonging to the Monastery del Yomero, at Naples. Among 
other passages were the following : — "I fully believe all you 
say, but it must be related in a different manner for the 
cardinals to believe it ... . You should endeavour, in 
stating a fact, to state it so as to make it tell ; to have effect : 
another time consult with Father de Luca and Father Tra- 
vaglini." 

In May, 1848, when I came through Naples, on my way 
from Malta to London, and stopped there a few days, 
another friend showed me a letter from the same Ancarani, 
directed to a lady, evidently one of his devotees, since the 
letter began, " Carissima Figlia in Gesii Cristo," in which he 
prayed her to use her influence with the Marquess d' Andrea, 
Minister del Culto, to compel certain persons to depose 
against me; especially as to what occurred at the time of 
Lent, in the church of St. Giacomo, where the Marquess 
himself, and others of the ministry frequently came to hear 
me. It appeared, however, that d'Andrea did not trouble 
himself about the matter, if indeed the lady ever solicited 
him on the occasion. This letter my friend found between 
the leaves of a book which belonged to an ex-Dominican nun 
of the Montfort family. 

I relate all this to show what kind of men these monks 
are, and how they act in concert with the Inquisition. In 
the conducting of my process, among the various documents 



THE MONKS OF NAPLES. 



263 



relating to my cause that I was enabled to get a sight of, I 
saw many papers in their handwriting, and some in that of 
Ancarani's secretary, Father Spada, a Sicilian ; who, although 
I do not believe him to be naturally a bad man, was capable 
of going to any extreme in the way of his business, even to 
the burning of heretics, if required by his patriarch, St. 
Dominic, or by any one who might be considered his repre- 
sentative. 

Among other papers produced by the -monks, I saw a letter 
from my uncle, Mencarini, written at Naples while he was 
staying in my house, addressed to the Bishop Scerra, at 
Eome. In this letter, which was couched in the most 
friendly terms, he spoke of the base and unworthy conduct of 
Ancarani, and several others among the brotherhood; all of 
whom he designated as instruments of the Inquisition : and 
he advised the Bishop, as Secretary to the Congregation of 
Discipline, to put a stop to such proceedings, lest I should be 
so far irritated by them as to make disclosures that might 
cover them with confusion. I believe this letter had been 
intercepted at the office, and had so fallen into the hands of 
Ancarani, who had it copied by his secretary ; for I cannot 
suppose that the Bishop, who was so friendly towards 
my uncle and myself, would have had the weakness to 
send it — being strictly confidential — to be copied for the 
use of the Inquisition. If that were the case I should be 
obliged to class him with Ancarani himself, and with others, 
who, for right or wrong, have sold themselves to the Inqui- 
sition. 

Another circumstance is worth relating. The two princi- 
pal agents in my accusation were Ancarani and Cardinal 
Lambruschini. 

* We ought to burn this heretic alive said Ancarani, at 
one of the sittings of the Inquisition : at another he was a 
little more moderate, and only suggested my being sent to 
the galleys for life. The Cardinal asserted that I was not 
only a heretic, but a conspirator as well. In a meeting of 



264 



THE MONKS OF NAPLES. 



cardinals at the Holy Office, this dreamer assured their 
eminences and the pope, that he could bring proof that I was 
a heretic in religion, a Freemason, a Carbonaro, a member of 
a secret society, and I know not what besides. 

Several of the cardinals who were personally acquainted 
with me, opposed his remarks ; but he was obstinate in his 
assertions, declaring that he had papers in his possession, and 
expected others from Naples, which would prove the truth of 
what he advanced. It appears, he was furnished with the 
fabricated documents of the monks instigated by Ancarani, 
and expected to receive more of the same description. But 
above all he hoped to gain possession of my private papers; 
for which object he had directed the papal nuncio at Naples 
to make a diligent search in my own house, and to forward 
all that he could lay his hands upon to Rome. 

The nuncio could not refuse the Secretary of State's order, 
but he was obliged to act through the agency of the police, 
which was refused, when it was understood I was in the 
hands of the Inquisition; for the Neapolitans have the 
greatest horror of that establishment, and, to their honour, 
would never allow of it among themselves ; rising up in open 
revolt every time the pope or the bishops endeavoured to in- 
troduce it. It is an interesting fact, that the minister of 
police refused the pope's nuncio permission to break into my 
private dwelling, and possess himself of my papers. I have 
been assured that he said to the nuncio, " I have no charge 
to prefer against Signor Achilli; he has lived in Naples 
quietly, and in obedience to the laws, and has gained great 
credit as a preacher. The police has no reason to suspect 
him of belonging to any secret society." 

Cardinal Lambruschini made but a sorry figure before the 
Inquisition after this event ; I fancy he was not very ready 
to come forward any more with his papers and precious 
documents. 

I have frequently had occasion to observe how remarkably 
all those who at that juncture sought to oppress and calum- 



THE MONKS OF NAPLES. 



265 



niate me, have come to shame and confusion, without any 
effort on my part towards hostility or revenge. God himself 
has defeated and humbled them, and covered them with 
infamy in the sight of mankind. Ancarani died loaded with 
execrations. Lambruschini is still, for his greater punish- 
ment, among the living. Many others from Naples, and 
other parts, who persecuted me, have been signally visited 
with the chastisement of the Almighty. To Him be all 
honour, glory, and praise. « Amen. 



CHAPTER XIII. 

MY EXILE. 

It was in the month of September, 1842, that I found 
myself beyond the walls of Rome, in the province of Sabina ; 
in a fine country, near Nazzano, in the neighbourhood of 
Mount Soracte. I had chosen this situation as a commodious 
one, and sufficiently distant from the capital, to allow me to 
arrange and settle my affairs, previous to my final departure 
from Italy. 

But how bitter was the thought that I was about to leave 
my native country ! Nevertheless, I saw that it was necessary 
for my spiritual good I should do so, in order to follow with 
more advantage the path which had been assigned to me by the 
will of the Lord. In no part of Italy had I as yet been able 
to find a secure asylum, where I could hope to be safe from 
the attacks of the pope, his monks, and his Inquisition. 
Though I was set free from the prison of the Holy Office, for 
want of any definite charge being established against me, I 
was still under its strict surveillance. All my proceedings 
were watched, all my words noted; and I was committed to 
the especial care of spies, bishops, and similar agents of the 
government. I could not therefore be considered as at liberty, 
although no longer within the walls of a prison. 

In the meantime, regardless of these annoyances, I con- 
tinued to speak without any disguise, about my departure; 
of my separation from Rome, of my renouncing the Church, 
and of my voluntary exile. Indeed, before being released 



MY EXILE. 



267 



from the Holy Office, I had altogether given up my connexion 
with the Church of Rome; I had abdicated all right and 
privilege of serving it, and consequently was exonerated from 
all its obligations. I was desirous to avoid all future impu- 
tation as to retaining any of its honours, its dignities, or its 
gifts; and therefore I renounced them altogether. I knew 
that according to the faith of the Church, it might be ima- 
gined I must retain the effect of the unction imparted to the 
priesthood, by the imposition of hands. I revolved in my mind 
how I could best free myself from this as well ; and I saw no 
better method than by altogether renouncing the doctrine, 
and publicly protesting against it. 

Before leaving this part of the country, I judged it expe- 
dient to apply to Rome for my passport ; not indeed so much 
out of absolute necessity, as from motives of convenience. 
My letter was addressed to one of the officials of the Inquisi- 
tion, who called himself my friend. I received in reply an 
intimation that the cardinals were not aware of the necessity 
of my request ; which was as much as to say, that being clear 
from all imputation, and entirely set at liberty, I was un- 
questionably free to go wherever I pleased. Some of the 
cardinals, indeed, suggested that I had better return to Rome, 
in order to make my peace with the Holy See. I received 
other letters, at the same time, full of dangerous flattery and 
enticing offers, — the more dangerous as they were made by 
my dearest friends, to whom it is always extremely difficult 
to reply in the negative. 

" Well, 1 ' I exclaimed to myself, " I must be firm in my 
resolution; the more I am pressed and solicited to remain, 
the more speedily shall my departure take place. As long as 
I am met with reproaches and annoyances, I have nothing to 
fear ; but when the opposite measure of kindness and entreaty 
is adopted, I am too weak to resist; and I cannot look for 
a miracle in my* favour, if I needlessly expose myself to 
danger. Onward, then, and let me depart, in the name of 
God." 



268 



MY EXILE. 



But whither ? In what part of the world should I seek an 
asylum? At Geneva? or at Malta? I at length determined 
for the Ionian Islands. Previous to my departure, I called 
upon all my friends in the neighbourhood, and I wrote fare- 
well letters to others who were beyond my reach. I did not 
neglect to visit my relations; and, having provided myself 
with a servant, I set off for Ancona, stopping on the road in 
those towns where I chanced to find any of my acquaint- 
ance. 

The Governor of Ancona, Monsignor Orfei, (now Bishop of 
Cesena,) was an old friend of mine; consequently I did not 
hide from him the reason of my leaving Italy, or the place I 
had chosen for my retreat, which I had frequent occasion to 
discuss with him during the fortnight I remained in the place. 
I mention all this as a proof that I neither fled from my 
country, nor sought in any way to conceal myself ; and that 
my going into exile was a matter of free choice, dictated by 
conscientious motives, and nothing else. 

I left Ancona on the 4th of October, and two days after- 
wards reached Corfu. I was fortunate enough to get included 
in the passport of a family with which I travelled, without 
any separate mention being made of my name; this was a 
necessary precaution, to ensure me from molestation on the 
road. But at Corfu I was on free ground, protected by the 
laws, and under colours that owe no obedience to the pope. 

Here, then, I blessed the Lord, and offered up my thanks- 
giving to Him, for having thus far preserved me from the jaws 
of the lion, and from the hands of those who sought to en- 
snare my soul. For the first time in my life I breathed the 
fresh air of true liberty — of that precious liberty of spirit 
which is granted to the children of God. I sought for a 
minister of the holy Evangelists ; and soon became acquainted 
with the Reverend Isaac Lowndes, an independent minister, 
and Secretary to the Bible Society. I -ran to him as a 
famished man would to obtain bread; I opened my whole 
mind to him ; I chose him for my spiritual director ; and he 



MY EXILE. 



2G9 



has always proved himself to be one of my best and most 
esteemed friends. 

My stay at Corfu was marked by many events. The first 
was a persecution emanating from Rome, clumsily enough 
conducted by two emissaries of the Inquisition — the papal 
consul, and the curate of the Romish Church. The first 
of these had the boldness to present himself before the 
Lord High Commissioner of her Britannic Majesty, with 
a despatch from Cardinal Lambruschini, demanding my 
expulsion, as having been guilty of enormous crimes. 
Being asked, however, by the consul, to state the nature of 
one, at least, of these pretended crimes, he could not find in 
his pocket-dictionary any term suitable for his purpose. I 
was subsequently assured that the secretary of the Lord High 
Commissioner reproved him for his assurance. The second 
of these worthies contented himself with speaking all manner 
of evil of me, whom he hardly knew by sight. It appears 
that both of them had a miserable pittance allowed them, for 
which they amused themselves in inventing and promulgating 
their abominable falsehoods. I know that the director- 
general of the police, Captain Lawrence, twice summoned 
before him one of these detractors, a Neapolitan tailor, and 
severely reprimanded him ; and I also know that this tailor 
confessed he had been paid for his slanders. 

Several of the Maltese, who constitute the most vile and 
wretched part of the population of Corfu, had, at one time, 
taken it into their heads to follow me in the streets, with 
insulting and threatening words ; and when some of my 
friends, who were more disgusted with it than I was myself, 
inquired as to the reason of their doing so, they replied that 
the curate had desired them. I might have called the curate 
to account for this, had I been vindictively disposed ; but the 
case was otherwise. 

I must now say a few words upon a subject which perhaps 
may by some be deemed foreign to "my dealings with 
Rome;" but still it is in some degree connected with the 



270 



MY EXILE. 



principal facts of my history. And at any rate, it will be a 
page devoted to the memory of two dear friends, whose loss 
I have not yet ceased to lament, — to Attilio and Emilio 
Bandiera, universally honoured and deplored by all good men, 
for the sacrifice they made for their country. 

These noble, generous, pure, and high-minded youths, were 
compelled, in consequence of being betrayed, to resign their 
commissions in the Italian-Austrian navy. They repaired 
to Corfu, at separate times ; and, as I was already on friendly 
terms with both of them, they requested me to allow them to 
remain in my house; and partake of my table. For four 
months I had the pleasure of the society of Emilio, the 
youngest of the brothers ; and for two months, that of 
Attilio. It is not my intention in this place to relate their 
history, since it is already well known, how at the head of a 
few Italians, they embarked from Corfu, and landed on the 
shores of Calabria, where, in a skirmish with the troops of 
the Bourbon king, they were taken prisoners; and, under 
I know not what barbarous laws, were, with seven others, put 
to death; their only crime being a devoted love for their 
country. 

Who among the virtuous and the brave has not mourned 
their loss ? And who among them would not have considered 
himself honoured in their friendship 1 None valued it more 
than myself, who was regarded by them as a brother; to 
whom they confided their parting injunctions, and who was 
a minister of the Church of which they had become members ; 
the Italian Church, which I opened in Corfu, in March, 1844, 
with Emilio Bandiera at my side. 

I have hitherto been silent before the public respecting 
these young men, whilst others have spoken of them, and 
written the history of their fate. But my silence was solely 
occasioned by knowing that the Jesuits and their followers, 
availing themselves of the well-known fact of our intimacy, 
had spread abroad the report that I was only interested in 
the success of religious reform so far as it might lead to 



MY EXILE. 



271 



a political one; that for religion itself I had no respect 
whatever, and only assumed the appearance of it to ingratiate 
myself with the English, whose money and protection I 
coveted ■ and in proof of all this they brought forward my 
friendship and intimacy with the brothers Bandiera. 

And here observe how far malice will lead men astray. 
The Dublin Review, in July, 1850, stigmatises me to the 
religious world, as a mere political adventurer, while to the 
political world it represents me as a religious enthusiast, 
changeable, inconsiderate, inexperienced, and an immoral 
person, and a hypocrite to boot. 

As to the Jesuits themselves I care little about them or 
their opinions, except as they influence the minds of other 
people. Certain it is that, in consequence of their calumnious 
insinuations, the religious cause which I advocate, in the face 
of my country and before the whole world, has in some 
degree been impeded. 

Before I was known, and had gained the confidence of my 
good brethren in the faith, it was no doubt an unfavourable 
circumstance in their eyes, that I was so closely associated 
with persons who appeared to have no other object in view 
than political alterations. I confess I had not, at that time, 
sufficient Christian fortitude to meet these insidious attacks ; 
and, therefore, felt it prudent to be silent with respect to my 
beloved friends, the Bandiera, until I should have established 
my religious reputation on a firm basis, and have acquired 
the confidence of the public with respect to my Mission. 
Now, however, God be praised, I am so far advanced in the 
general estimation of the Christian world, that I may speak 
out, and reply, as is incumbent on me, to the calumnies with 
which I have been assailed. 

If I was so united, so closely united with the brothers 
Bandiera, it was because religious reform was the most noble, 
the most sublime idea in their minds; and because they felt 
the necessity of destroying the abhorred Papacy, and restor- 
ing to their beloved country the ancient pure Christianity of 



272 



MY EXILE. 



our fathers. On this head their language and their ideas, as 
well as their faith, were similar to my own. The only differ- 
ence between us was, that they had not themselves as yet put 
their hands to the work, beyond confiding in Him who knows 
how to bring it about by ways of His own. 

A reform in the Church is not to be effected by force of 
arms, nor by clamour and sarcasms. Temperate argument, 
and mild persuasion, and virtuous example, are the proper 
means, and such as the Reformers of the sixteenth century 
employed. The arguments, moreover, require to be based 
upon the written Word, which among all religious sects is 
received as the touchstone of truth. Now, my young friends 
had not the boldness to consider themselves sufficiently 
well instructed in the Holy Word to enter into a theological 
discussion with the people, or a controversy with the priests 
of Rome. They were desirous of reform, and in the further- 
ance of it they were content that I should lead the way, 
declaring themselves my followers. They had the hope that, 
in various parts of Italy, conscientious priests might be found 
capable of being reformed themselves, and afterwards of con- 
ducing to the reformation of others. They had a great 
desire to see the Bible circulated; we sent several copies of 
the Diodati Edition, to friends at Venice, Trieste, Ancona, 
and other places, and they themselves always carried about 
with them one which I had formerly given them ; we had 
frequent conversations together respecting the meaning of 
different passages; and Attilio, especially, carefully wrote out 
any particular view which might arise in our minds on our 
perusal of them. 

Emilio Bandiera, speaking to an Italian, who professed 
that, for his own part, he cared nothing about religion, thus 
expressed himself in my hearing : — 

" It is every man's duty to care about religion. He who 
makes a boast that he has none at all is to be held in abhor- 
rence. I would never choose such a one as my friend — much 
less would I have a wife of such a character, or children, or 



MY EXILE. 



273 



even servants. Do you imagine that any society could pos- 
sibly hold together, in the proper discharge of its mutual 
duties, without religion? What would a political reform avail 
you without it ?" 

On another occasion, when one of his countrymen asserted 
that, good or bad, he would never change his religion, Emilio 
observed : — 

"Your words are devoid of sense. If the religion you 
profess be, in your estimation, good — keep it ; watch over it, 
and defend it ; if, on the other hand, it be not so good as you 
first thought, by all means change it forthwith; that is to 
say, get rid of your present false notions, and take up those 
better opinions which hitherto you have not had. It was 
so that our ancestors did, whether Gentiles or Jews ; as 
soon as they perceived that their religion was no longer 
good, in obedience to the dictates of their conscience they 
adopted Christianity, which appeared to them the only true 
one." 

Both the brothers had a high regard for truth, in its pure 
and simple form. I will here quote a passage from the 
note-book of Attilio : — " The most important truth must, of 
necessity, be religious truth: it is present with us at all 
periods of our life, and is connected with all our necessities. 
The influence of religion is universal, and I believe that, 
whoever has the folly to endeavour to escape it, is neverthe- 
less pursued by it, in spite of himself. Every individual in 
society who is irreligious, has to endure a greater struggle 
than he is aware of, and the more obstinate he tries to be, the 
more he has to endure. 1 ' 

blessed spirits ! without doubt you were visited with 
heavenly consolation, at the extreme moment of your separa- 
tion from this miserable life. You believed in the words of 
our glorious Redeemer ; you confessed yourselves sinners 
before Him, since every living soul is such in His sight. But 
in the eyes of men ye were justified. It was neither interest 
nor ambition that led ^bu into the midst of danger, but 



274 



MY EXILE. 



a disinterested love for your country and your fellow-men. 
He who judges of the merit of an enterprise by its success, 
may say that your prudence was at fault in undertaking it ; 
but I am of a different opinion. I assert that you were in 
political matters what John Huss and Jerome of Prague were 
in those of religion, the precursors and the first martyrs. 
May the Lord bestow His blessing on your labours., by 
blessing also the labours of those who may follow in your 
steps ! 

The two brothers left Corfu with twenty followers. Above 
a hundred Italians remained in the Ionian Islands, all equally 
acquainted with what was going on, and in which all were 
interested. No opposition was made to their project of 
forming armed bands upon the mountains which traverse 
Italy, the chain of the Appenines beginning in Calabria, in 
order to strengthen the revolution which had become neces- 
sary for the country. The two Bandiera, Morro, Ricciotti, 
and Nardi, with a few others, w T ere the first who offered them- 
selves for the enterprise; and accordingly they set out to join 
the forces that were already on the mountains, expecting 
their arrival. A single night would have been sufficient to 
take them there, as the mountains extended to the sea-shore. 
But, unfortunately, three days were lost among the inhabited 
parts, and this delay was fatal to them. 

Thus it was that they fell into the hands of the enemy; 
not by private treachery, as has been falsely and malignantly 
represented. What treachery could there be where there 
was no secrecy 1 Their intentions and their expedition were 
known from the first, to everybody, and twice they had an 
encounter with the King's troops. Yet, would it be believed 
that the desire to calumniate and injure me has pushed 
the writer of the article I have already alluded to, in the 
Dublin Review, so far as to make him dare to assert that 
I, their friend, their counsellor, their bosom-refuge in their 
hour of trouble — I it was, 'who tempted these valorous 
brothers into the battle field, and procured their capture 



MY EXILE. 



275 



and their death, in order that I might possess myself of their 
effects ! 

Had I been capable of harbouring the thought of such an 
enormous crime towards any human being whatever, towards 
therm at any rate, I could have no motive for doing so ; since 
they arrived at Corfu in so destitute a condition, that they 
were actually obliged to part with the few articles of dress 
they could spare, in order to supply themselves with the 
requisites for their expedition; this they stated in a letter to 
Mazzini, shortly before they left Corfu, which letter he pub- 
lished in his memoirs of them. 

When my friends set out for Calabria, I also took my 
departure from Corfu to settle at Zante. It was understood 
between us that I should undertake in that place, where I 
could be free from interruption, a work connected with the 
religious reform of Italy, and it was settled that I should 
there receive communications and instructions from them, as 
to my future proceedings. 

My exile was not similar to that of other emigrants who 
were left in peace by all parties. I had never given cause of of- 
fence to my government in political matters, but I had done so 
with respect to its religion. I had not designated the monarch 
as a knave, but I had stigmatized the Pope as an impostor : it 
would have been a small matter for me to unmask the cha- 
racter of a man who has always been a slave to ambition and 
self-interest \ I rather chose the task of disclosing to the 
world the presumptuous iniquity of one who calls himself 
holy and infallible as God Himself; the Spiritual Father of 
all men ; the Lord over all believers ; placed above all ; with 
the power to save and to destroy; to open heaven, and to 
close the gates of hell. Such a centre of blasphemy, such an 
exalted idol, I resolved to combat and overthrow; I felt an 
enmity towards this enemy of God, this falsifier of holy 
truth, this opposer of every moral and civil improvement : 
I determined to wage such an incessant warfare against him 
that he should finally be obliged to succumb, and while life 



276 



MY EXILE. 



remains to me I will continue so to do. Let the Jesuits, the 
Inquisition, the priests, and all their spies combine their 
efforts against me. I heed them not, neither do I fear them, 
however numerous they may be. The power of hell has no 
influence over those who are commissioned to preach the 
kingdom of heaven. Against them, as it is written, "the 
gates of hell shall not prevail." 



CHAPTER XIV. 



THE ITALIAN CHURCH. 

When I left Rome, and threw myself as an exile into the 
Ionian Islands, I confess I had not at first a clear idea of the 
task that Providence had assigned me. Still I felt as if I 
was destined for some high purpose. I acknowledged the 
hand that was guiding me through new ways and unknown 
paths, and in my humble prayers to the Lord I repeated 
the words of the prophet : " Speak, Lord ; for thy servant 
heareth." * 

Often did I meditate on the designs of Providence. But 
how can man comprehend the ways of God 1 It was with 
me as with the great German Reformer Luther : he felt that 
he was in the hands of the Lord • he felt the necessity of 
obeying the voice which called on him to reform the Church ; 
and he was obedient, without knowing what he performed. 
I, too, obeyed a divine call when I separated myself from 
Rome, and, renouncing her honours and her dignities, quitted 
Italy for a foreign land, where I knew not what awaited me 
from the hand of the Lord : I only knew that I was ready 
to execute His will. 

And it was His will, I doubt not, that a work should be 
commenced, which will be the most important, the most 
illustrious of all the events of the present age — the religious 
reformation of Italy, the establishment of a new church, to 



1 Sam. iii. 9. 



278 



THE ITALIAN CHURCH. 



be called the Italian Church; founded on the ancient doc- 
trines of Christianity, with its original form of worship, and 
with no other novelty than the adoption of the language 
common to the country. For three centuries has there been 
a struggle for religious reform in Italy, which has occasioned 
the sacrifice of thousands of noble victims, burned by the 
Inquisition of Rome, drowned in the Lagoons of Venice, and 
hungered, poisoned, or strangled in the prisons of Naples, of 
Tuscany, of Piedmont, and of Lombardy.* 

The popes, the true tyrants of their country, have uni- 
formly endeavoured with all their might to arrest its pro- 
gress ; and they had the power so far to destroy it as to cut 
the tree down to the earth, leaving only the trunk and its 
living roots under the soil. This reform so necessary for the 
people, and so desired by all good men, now appears as the 
dawn of a brighter day than has ever yet arisen upon my 
beloved country. It derives not its name from men, but 
from the Divine Founder of our belief, and is consequently 
only known under the denomination of Christian Reform; 
and as being more particularly connected with Italy, and as 
the language of worship ought to be exclusively that of the 
country, so the Church which is to be the result, has received 
the title of the Italian Church. 

The reformation that we advocate and preach, is not 
founded on novelty. We profess no other belief than what 
the Holy Scriptures distinctly and directly authorize ; and 
we repudiate all that in later ages has been added by men. 
Our worship, therefore, goes back to the practice of primitive 
Christianity, pure, simple, and spiritual : adapted to the re- 
quirements and the devotion of the faithful; not bound by 
laws to any particular form, but varying according to the 
necessities of times, places, and persons. Our doctrine is in 
agreement with the Bible, and our forms are similar to those 
of the Reformed Evangelical Church. The slight difference 



* M'Crie's " History of the Reformation in Italy ; " Baird's "Sketch," &c. 



THE ITALIAN CHURCH. 



279 



that may exist between ourselves and the members of other 
reformed churches, does not prevent us from hailing them 
as brethren. Moreover, as Ave profess to derive our origin 
from no one principal founder, and render thanks to God for 
having through his grace enabled us to reform ourselves, we 
are willing to extend our sympathy towards all our Christian 
brethren, whatever may be their denomination. We even 
hope that our Church will be distinguished by a greater spirit 
of conciliation, than is perhaps to be found in others. Each 
of us will be enrolled in the Evangelical Alliance, and will 
preach the doctrines of union, and concord; faith, charity, 
and good works. 

Whether we shall adopt the Episcopalian or the Presby- 
terian form of government, I cannot as yet say. To tell the 
truth, I am not at present much interested in the question, 
since I consider it altogether a secondary one. It will greatly 
depend on the Bishops of the Latin Church in Italy. If 
they receive and promote our views, it is probable that they 
may, like the Bishops of England, be received by the general 
body of the Reformers ; otherwise, they will be done away 
with 5 as is the case in Scotland, Switzerland, and other 
countries : we shall have pastors in their stead, and among 
them some will be appointed, as presidents, to offices of 
greater authority. I am inclined to believe that the change 
of name will be sufficient to induce the reform. The word 
bishop is of Greek origin, and would be better rendered by 
the word moderator, inspector, or superintendent ; which 
would at once get rid of the idle notion of the reformed 
bishops, respecting the Apostolic Succession, and all its pre- 
sumed rights and privileges. I maintain the absolute neces- 
sity of a complete and thorough reform of what is degraded 
and abused. As to anything further, I am, for my own part, 
indifferent about it. 

The Italian Church must be built on the ruins of the Latin 
Church, which is already an anachronism. The Church of 
Christ must arise from the destruction of the Church of the 



280 



THE ITALIAN CHURCH. 



Popes, which has become a blasphemy and an impiety. I do 
not believe it possible for the Church of the Priests to be 
reformed; it must be destroyed, as it is written in the 18th 
chapter of the Revelations. It is the people of this Church 
that will be reformed; and it is precisely the object that I 
myself and a few others are endeavouring to effect. 

The religious reformation of Italy, at the time I am now 
writing, in the month of December, 1850, has already made 
considerable progress ; and, except for the interference of an 
Inquisition, similar to that which existed in the time of Pius 
IV. and Pius V., it is impossible, humanly speaking, for it to 
be checked. 

Undoubtedly, in some parts of Italy, it is yet concealed, 
inasmuch as it is denounced by the present government ; and 
may be said to exist, as was the case with the Church herself, 
in early times, among the catacombs. 

We have seen with our own eyes, the Bible itself perse- 
cuted not only in Kome, but in Tuscany also. A scandalous 
process was instituted against a printer, for having published 
the New Testament, according to the faithful version of Dio- 
dati; at a period, too, when the liberty of the press was pre- 
tended to be unrestrained. In Piedmont and Genoa, the 
people are more fortunate, as the Bible is allowed to circu- 
late among them; and our brethren the Waldenses, since 
they have obtained their civil freedom, have also had their 
religious liberty granted them. But in all other parts of Italy 
even the Jews are better off than we are. They are allowed 
to assemble together and to open their temples to the public ; 
they can educate their children in their own faith, and they 
are not subject to ths pains and penalties of the Romish 
Church. The Jews are, at least, tolerated in Rome ; but we 
are not. Still we have our secret meetings, even in the papal 
city ; with a prison staring us in the face, we read our Bibles, 
and meditate on their contents, and we converse with each 
other on the essentials of salvation, through our Lord Jesus 
Christ, and of the true faith, as revealed in his Holy Word : 



THE ITALIAN CHURCH. 



281 



and to these vital points we adjoin all that is necessary for 
Christian doctrine, at the same time confuting the errors of 
the Church of the middle ages. And what our brethren are 
personally engaged upon in Italy, we, who are banished on 
that very same account, are carrying on in other countries. 
The day will assuredly come when we shall be re-united, and 
publicly return thanks to God, for having associated us in the 
same faith, and saved us through the same hopes. And this 
day we trust is not far distant. 

Eight years have now passed away since I first put my 
hand to this great work, and it has never, during all that time, 
ceased to go forward. As a minister of the Gospel, a servant 
of the Church, I called on my brethren to arise from their 
slumbers, and witness the brilliant light that was brightening 
the horizon. I called upon them to break the bonds with 
which they had hitherto been fettered; and, with the Bible in 
my hand, I endeavoured to enlighten their eyes, and convert 
their souls. 

Could I know that the day would arrive when I might 
myself behold the salvation of my country, I would ask of the 
Lord that I might then depart in peace from this life, singing 
the song of Simeon,* and hoping for the benediction of the 
Almighty. 

I have been accused as a man of extravagant desires, of 
overweening ambition. I do not deny it. My desire is that 
the people of Italy should be no longer the slaves of the 
priesthood, at once the prey and the laughing-stock of the 
Jesuits; that they should worship God, and not bow down be- 
fore a wafer, a painted canvas, sculptured brass, or wood, or 
stone, or dry bones : that this beloved people should be taught 
to believe in the revelation of God, and not in the false in- 
ventions of the priests. These and similar desires have pos- 
sessed my mind, and led me to implore their fulfilment from 
the Lord. And as to my ambition, it is to be foremost in this 



* Luke ii. 29. 



282 



THE ITALIAN CHURCH. 



good work, and to tea,ch others to labour effectively, through 
the grace of God, in the same holy cause. 

My preaching in the Italian Church, as I have already 
stated, began about eight years ago, and I have been continu- 
ally occupied in carrying it forward. From Corfu to Zante, 
and from thence to Malta, where, in the midst of opposition, 
not only from my enemies, but also from my weaker brethren, 
I established my church. 

It was contrary to the opinion and advice of many that I 
went to this latter place. 

"Reflect," they wrote to me, "on the ignorance and bar- 
barity of the people ; consider that they are much more sub- 
ject to their priests and their monks, than they are to their 
English rulers, and that they will wage an incessant warfare 
against you. You will endanger your own safety, and run the 
risk of injuring your cause; you will also endanger us, who 
are powerless to afford you assistance." 

I received this letter in Cephalonia, at the moment I was 
setting out for Malta, and it came from one whom above 
all others, I had expected to labour with me, in the vineyard 
of the Lord. It was displeasing to me ; and in the panic fear 
with which the writer appeared to be possessed, I clearly saw 
the suggestions and instigations of that evil one, that adver- 
sary the devil, who, as St. Peter says, " as a roaring lion, 
walketh about, seeking whom he may devour," * and who 
now sought to devour my works. 

At this time, too, in order to impede my progress, a Mal- 
tese journal, notorious for its bad and abusive character, 
thought fit to publish several articles against me. In one of 
them, written by a Portuguese, probably connected with some 
foreign policy, after stating that I was come among the Mal- 
tese to convert them to Protestantism, it was proposed to the 
people to welcome me with a chiarivari of cudgels, stones, 
and other offensive missiles. This man had previously met 



* 1 Peter v. 8. 



THE ITALIAN CHURCH. 



283 



me at Zante, "when he told me lie was himself a Protestant, 
and wished me all manner of success. 

Another writer, who I believe had been an English clergy- 
man, but who, on account of his misdeeds, had lost his situ- 
ation, asserted that I was well paid for what I was doing by 
the Bishop of Gibraltar, and that I was nothing more than 
an agent, for my own private interest. I had met him a 
short time before in Cephalonia, where he inhabited the same 
house with myself, and he also, with many friendly protest- 
ations, encouraged me in my views. 

In a third article I was roundly accused of political inten- 
tions; of having led on the two brothers, Bandiera, to their 
destruction, and of being an impostor and a hypocrite ; and 
the public was accordingly called upon to treat me as I de- 
served. The writer of this tirade was a miserable Italian, of 
whose character the less that is said, the better; I congratu- 
late myself on never having exchanged a word with him. 

These three articles appeared either the day before or the 
very same day that I arrived at Malta ; but instead of be- 
ing discouraged or alarmed at their threats, I boldly ad- 
vanced before my enemies, defied their malice, and provoked 
their indignation still further, by publishing my writings, and 
opening the Italian church. These proceedings silenced the 
reports against me; the fears that were entertained of me 
gradually faded away ; there was no longer any occasion to 
dread a public disturbance on account of the Italian church ; 
on the contrary, it began to meet with encouragement, when 
it was seen that it was frequented by some of the most re- 
spectable inhabitants of the place. Our congregation began 
to assume an air of stability. Others were associated with 
myself in the ministry, and it was my intention to consult 
them on all matters of importance, In this way I pro- 
ceeded to compose the liturgy,'"' prepare a collection of 

* "Form of Divine Service in the Italian Church in Malta." Malta: 1847. 
Printed by Vassalli. 



284 



THE ITALIAN CHURCH. 



hymns,* and make other arrangements, so that in the event 
of my absence, the work of God might still go on. 

The Rev. M. A. Camilleri, a Maltese and a Roman-catholic 
priest, a worthy and excellent person, was the first to associate 
himself with me. He invited me to his own house, and set 
about making preparation for the establishment of our chapel. 
He conducted a religious journal, entitled " The Indicator," 
which subsequently became the organ of the Italian Church. 
It was not long before we were joined by a young bare-foot 
Carmelite friar, called Father Antonio, but whose real name 
was Pietro Leonini Pignotti, a Roman. He had been for 
some years at Malta, among the friars of his order, and used 
frequently to engage in conversation with us on spiritual 
matters. I admired him for the sincerity and openness of his 
character, and expected much from the zeal and affection he 
displayed for the religious reformation of our country, t 
Leonini was followed by Saccares, who was sent to me from 
the Bishop of Gibraltar. He also was a young friar, of the 
Capuchin order, from the Roman States, and renounced his 
obedience to the Church of Rome in order to join us. 

In this manner our small family increased in number, and 
I foresaw that it would continue to do so. My letters from 
Italy spoke of many persons who were desirous to associate 
themselves with us; among others, my old pupil in theology, 
whom I had always esteemed, and augured well of his future 
destiny, Father Luigi de Santis, a Roman by birth, and curate 
at the Maddalena in Rome. He wrote to me in the most 
affectionate style, and it was with great pleasure I com- 
municated the contents of his letter to my friends, who, toge- 
ther with myself, could not but admire how the Lord chose out 
of Rome herself, the men that were to combat against her. 

* " Psalms and Hymns for the Italian Church in Malta." 1848. Printed by 
Vassalli. 

f He made profession of his faith in a letter to the General of his Order, pub- 
lished in the Itidicatore, and circulated at Pome as extensively as possible. Vide 
Appendix, Indicator I. March 1847. 



THE ITALIAN CHURCH. 



285 



All this confirmed me more and more in the opinion that 
the very " set time" was come, when a religions reaction was 
abont to take place in Italy, against the Chnrch of the priests, 
and that it was conformable to the will of God. Another 
idea now entered my mind, to connect a college of mission- 
aries with onr Italian Church in Malta, from which we might 
send forth onr new preachers throughout Italy. This, how- 
ever, did not take effect, for it is written, " My ways are not 
your ways, neither are your ways my ways." 

I had already communicated my project to several of my 
friends ; I now spoke of it to Dr. dobat, the Bishop of Jeru- 
salem, who was passing through Malta, and several meetings 
were held on the occasion. It was settled that my plan 
should be proposed to the Malta College Committee in 
London. Accordingly, in the month of May, 1847, I set 
out for this capital, in order to arrange as to the best mode 
of carrying the plan into execution. 

The Committee appeared to be pleased with my idea, and 
to be willing to follow it out. It was proposed to unite my 
college to their own, and to call it the Theological Branch of 
the College of St. Julian, at Malta ; which was to be placed 
under my direction, with the understanding that in all im- 
portant matters I should communicate with the Principal. 

I have no doubt that the Committee of the Malta College 
were sincere in their offer to grant me this support. The 
readiness with which they entered into my views, their 
approbation, and the promises they made me, were sufficient 
to make me believe that the hand of Providence was in the 
affair. I was not, indeed, acquainted with all the members 
of the Committee — some of them were not present — but the 
few objections that were raised, were overruled by a majority 
of votes in my favour. 

Everything was well arranged ; one thing alone was wanted, 
and that was money, which some people deem the most 
essential of all things ; for my own part, I have never given 
it the first place in my consideration, having always hitherto 



286 



THE ITALIAN CHURCH, 



found it supplied by the good providence of God, when it was 
most needed. 

In the present instance, however, this very necessary article 
was required, not only for my theological branch, but also 
for the college itself, or rather for the school for the youths. 
The mode of procuring it was to be by calling meetings ; and 
for this purpose I made a torn', accompanied by a Secretary 
belonging to the Committee, through the principal towns in 
England ; holding these meetings at various places, which 
afforded a large amount in donations and subscriptions. 

It is almost incredible, the sympathy which many persons 
evinced for this Missionary College. My name, the story of 
my conversion, my protest in my letters to the Pope, the 
Italian Church, all afforded abundant interest to those who 
saw that a reformation had already commenced in Italy, 
through a religious movement at Rome. 

My brethren in the cause were immediately summoned to 
the spot destined for the Theological College. To Leonini 
and Saccares were added De Santis, and also Cerioni, of Jesi, 
in the Roman States, who had lately come from Alexandria, 
where he had been Secretary to the Bishop of Cairo. A fifth 
came from Smyrna, an Armenian priest named Giovanni 
Keosse, who stated that he had escaped through the assistance 
of a bishop, and under the protection of the Austrian Am- 
bassador, from the clutches of the Roman Inquisition, which 
had laid hold of him at Constantinople. I cannot tell how 
it happened that this Keosse, on his arrival at Malta, was 
placed by the Principal of the College among my people. I 
should have been willing enough to have received him, if he 
had brought any recommendations with him. But he came 
in a furtive sort of a manner, and the reports I heard con- 
cerning him were by no means to his advantage ; so that I 
began to suspect some evil design on his part j and in fact he 
soon showed himself in his proper colours. 

A bundle of papers arrived one day at the Committee of 
the Malta College in London ; they were anonymous, and con- 



THE ITALIAN CHURCH. 



287 



tained vile, and at the same time ridiculous charges against 
Leonini and Saccares. I was informed that Keosse was the 
author of these slanders ; the Armenian, received from 
motives of kindness, was already a traitor, who stabbed in 
the dark. I needed no further proofs of his baseness to give 
him to understand that he must forthwith take his departure : 
he then thought fit to throw off the mask ; he was an agent 
for the opposite party. 

" T think," said one of my friends to him, " you need not 
wait the coming of Dr. Achilli; he has declared that if you 
cannot prove the truth of your accusations, he will without 
ceremony turn you out of the house." 

In fact, finding himself discovered, the Armenian did not 
think proper to wait my return; he departed, saying, he 
could live no longer where such disorder was going on. 

I arrived at Malta in the December of the same year. The 
accusations against the two priests were proved to be false, 
and Keosse was declared to be a calumniator; I therefore 
caused a sitting to be held before the two authorities of the 
College, the Principal and the Vice-Principal, Keosse being- 
present ; and at this sitting he was prohibited from all inter- 
ference with my theological branch. I imagined that he 
would also be expelled from the other departments, but 
he had more favour and protection than I anticipated; 
he received money to sustain his charges, and to endeavour 
to substantiate them; and at the same time, through the 
interest of some of the officials, he obtained the situation of 
Professor of the Turkish language. So that, although I 
dismissed him, another brought him back; I closed one 
door against him, the Principal opened another, for his re- 
admittance. 

Five months of vexation, opposition, and annoyance suc- 
ceeded. It was in vain that I complained and protested. 
This Keosse was employed as a tool, to separate me from the 
Malta College, to make me close the missionary department, 
I and to lose all the ground I had previously gained. Nay, 



288 



THE ITALIAN CHUECH. 



what was the worst of all, he had the art to induce some 
English clergymen, and others who called themselves Protest- 
ants, to oppose themselves to my proceedings. 

I have been rather diffuse on this head, as it relates to the 
history of the Italian Church. Keosse himself, after having 
accomplished his mission, — the college being destroyed, and 
myself compromised in the estimation of those who were not 
acquainted with the business, — after having awakened dis- 
cord, inseminated scandal, turned Protestantism into derision, 
and elated the Jesuits with their victory, now turned his 
back on the Malta Protestant College, and repaired to Rome, 
to receive the reward of his labours: doubtless he will be 
made a bishop. 

We see, then, that the Italian Church can already boast of 
persecution, in the treatment of her promoters, who have 
been oppressed and calumniated, and betrayed by false 
brethren. And this very circumstance may be adduced as 
evidence of its divine origin, since the early Christian Church 
was equally afflicted and unfortunate. Indeed, such trials 
are promised to all the followers of Christ. Let us thank 
God that we have been accounted worthy to suffer for the 
truth. 

And yet the Italian Church of Malta was beautiful in pro- 
mise! The College was her seminary; but she herself was 
free and independent. My first agreement with the Com- 
mittee was couched in the following terms : — 

" If the College and the Theological Branch are under the 
patronage of the Bishop of Gibraltar, do not on that account 
imagine that my Church will also be subject to him. I shall 
consider it my duty to be equally courteous to him as to 
yourselves; but neither in one nor the other do I recognise 
the head or ruler of our church. Furthermore I declare, 
that neither my companions, nor myself, not being members 
of the Anglican Church, we purpose to be in communion 
with all Christian reformed churches whatever, beginning 
with your own." 



THE ITALIAN CHURCH. 



289 



These were nry very words on accepting my office, and 
uniting myself to their body. And in accordance with these 
sentiments I may add, that we occasionally enjoyed commu- 
nion with the Episcopal Anglican Church, and also with the 
Scotch Presbyterians ; and at our own church, on the Thurs- 
day before Easter in 1848, we had the satisfaction of partak- 
ing of the holy communion with Christian ministers and 
members of many denominations. 

The Italian Church disclaims the spirit of sectarianism, 
and fraternizes with every other church that lives in the 
purity of the Christian Faith ; she abhors the spirit of in- 
tolerance and exclusiveness. She desires to be Catholic, in 
the true and original sense of the word. 

The Italian Church I had established at Malta augured 
well, not only for the place itself, but for the whole continent 
of Italy, and for the island of Sicily also. I do not think it 
possible for the Anglican Church to prosper in Malta. All 
the efforts that have been made to that effect, for the last 
forty-eight years, have proved to the contrary. The English 
language is not adapted for a people who have received the 
language of Italy, through tradition, from the Knights of 
Malta, and from its commercial relation with Sicily and the 
Levant, whose merchants carry on their traffic in Italian. 
Besides it is to be noted that the people have no sympathy 
with the religion of their rulers, when they are on bad terms 
with their governors. Ireland is a speaking example of the 
truth of this remark. If reform be at all possible in Malta, 
it must be of Italian origin, and the Italian language must be 
employed, both for teaching and for worship. 

My esteemed friend, Camilleri, who exclusively devotes 
himself to the service of his native place, is at length con- 
vinced of this fact, and joins me in the work I am under- 
taking. 

It may be urged that the Maltese have a language of their 
own ; but it is neither studied nor cultivated, and is little 
esteemed ; it is entirely confined to the lower orders, and is a 

u 



290 



THE ITALIAN CHUECH. 



spoken not a written language: the Italian, on the other 
hand, is the language of the educated classes. T have always 
advanced these arguments to those who sought to ameliorate 
the religious condition of this people. I have discounte- 
nanced the translating into the Maltese language either the 
JSTew Testament or the English liturgy ; as has been done by 
the Bishop of Gibraltar: since whoever in that country 
desires to read, chooses the Italian language, which is preferred 
to all others. And it is on this account that none but an Italian 
Church can hope to supersede the Latin one ; and that only 
after a long laborious effort. Provided the Italian Church were 
established in Malta, it would greatly tend to its extension in 
Sicily, since the place is much resorted to by the Sicilians, 
both for business and pleasure j and lately indeed by unfor- 
tunate refugees. During the whole time that our Church 
was open, many worthy Sicilians frequented it in preference 
to any other ; and each of these, on returning home, carried 
with him at least his Bible, with the Christian Catechism, 
which we gave away on the occasion. 

All is now over, through a jealousy the most foolish, the 
most incoherent I ever heard of. Weak men suffered them- 
selves to be deceived and overcome, and after having made 
their first false step, had the folly to persist in and vindicate 
their error. I witnessed the fall of a Church, which yet was 
" built on the foundation of the Apostles and the Prophets, 
Jesus Christ himself being the chief corner-stone."* I had 
to lament over the destruction of the work we had effected 
in the Lord's vineyard, and the dispersion of the labourers. 
Oh, how many tears have I shed over the destruction of our 
infant Chinch ! God alone knows all that I have done to 
raise and preserve it. Those who, to their eternal disgrace, 
have occasioned this evil will doubtless meet with due punish- 
ment. At any rate, I have the consolation of being free from 
remorse. 

These reverses, nevertheless, served to instruct us with 
* Eph. ii. 20. 



THE ITALIAN CHURCH. 



291 



respect to the future. I, in particular, had occasion to 
acquaint myself with many things that I had not known be- 
fore, and to undeceive myself with respect to many others. I 
had it in contemplation to commence my work with an 
appeal to the priests of the Romish Church. Their conver- 
sion would naturally have led to that of the laity. I argued 
with myself that if I could gain over to the Gospel of Christ 
the present ministers of the Romish Church, and separate 
them from the Pope's bulls, the people would assuredly follow 
their example ; that the conversion of the ministers could not 
be a very difficult matter, since as they are all more or less 
read in the Holy Scriptures I could call their attention to 
them, and make it evident how widely Papistry is separated 
from early Christianity. " The Bible will be the touch- 
stone," I said, "to which I can refer the two doctrines, 
Christian and Papist. The Bible itself will decide the 
question." 

My reasoning was just, and I have found by experience 
that whenever a priest has consented to undergo the trial, he 
has finally been obliged to yield, and has acknowledged me 
to be the victor. The same success has attended my 
writings; Cerioni has frequently assured me that some 
articles of mine in the " Indicator " led him to examine the 
question, and that the consequence was his abandoning 
the Romish Church ; and the same was asserted by two other 
members of the Theological College, besides many others. 
Similar success occurred in Rome. Many declared them- 
selves willing to abide by the testimony of the Bible, but as 
sure as they came to argue the matter, so sure was I to gain 
the victory. I shall not relate here how many of the priests, 
seeing that from the authority of the Scriptures the falsity of 
the Romish doctrines was made manifest, ended by conclud- 
ing that the Bible was no better authority than the bulls of 
the Popes, or the decrees of the Councils. I wish to confine 
myself more particularly to the mention of those who. 
impressed with the authenticity of the Holy Word, and con- 



292 



THE ITALIAN CHUECH. 



vinced that the principles of Christianity cannot disagree with 
its teaching, drew the natural consequence that Popery is 
not Christianity. 

It may be asked, What advantage do I gain in converting 
a priest from the Church of Rome % I answer, I gain a friend, 
an associate, in a holy cause ; one who, if I desired it, would 
be ready, for his own part, to nominate me his bishop. If I 
was an ambitious man, I could assume an authority over 
most of these whom I have thus won over to the truth, — 
I could become their head, and establish a Church which 
should be called after my name ; and so add another to the 
numerous sects which already divide the Christian w T orld. 
But there is no danger that this will take place; I have 
invariably rejected the idea, whenever it has been suggested 
to me, as unworthy of a minister of the Gospel. Priests, 
above all people, are naturally inclined to sectarianism ; they 
are accustomed to regard the Church as of higher importance 
than the Bible ; according to them, Religion is not the work 
of God alone, but of God and man together. Hence it is that 
the Priesthood, in every Christian sect, is that which divides, 
opposes, denounces, and excommunicates. It is through the 
Priesthood that we have schisms, and we shall continue to 
have them so long as in the Church of Christ the believer is 
not placed before the minister, the spirit before the form, 
grace and faith before outward rites and observances. 

The Roman priests, more than any others, naturally fall 
into this error; being desirous, even in their reform, to pre- 
serve their old customs. But there is another obstacle of no 
less importance — the priest has been accustomed to live, as 
they term it, by the Altar. We know it is written, "The 
labourer is worthy of his hire;" and Jesus Christ himself 
quotes the old saying, " Thou shalt not muzzle the ox that 
treadeth out the corn." It therefore is clear, that every 
minister, of whatever sect he may be, who duly works, has a 
right to be decently provided for. But this doctrine, though 
sound in itself, becomes nevertheless objectionable, when it is 



THE ITALIAN CHURCH. 



293 



made a dominant principle, the axle on -which the wheel must 
turn. The minister who serves the Gospel is maintained by 
those to whom he dispenses its truths; but he is not equally 
to be so maintained, on the sole ground of his priestly office, 
when he is unemployed. 

It is a difficult matter to drive this idea from the heads of 
the priests and monks of the Eomish Church, the major part 
of whom are accustomed to an idle life, setting aside the 
laborious duty of saying Mass; so that even when they leave 
their ancient creed, from motives of conscience and clear 
conviction, then first inquiry is, how they are to live. Hence 
it follows that many of them are kept in their allegiance to 
Eome, because they fear they shall die of hunger if they 
desert her. Others, on the contrary, deceived by false state- 
ments, forsake the Church of Rome, and throw themselves 
boldly into any reform whatever, under the vain hope of 
finding the means of becoming rich in so doing. The first 
err through too great timidity, and the second through too 
great rashness. Both the one and the other are very little 
serviceable to the cause. I have had experience with both 
kinds — with those who before joining me looked for an agree- 
ment on my part that I should always be at the expense of 
their maintenance, and with others who unreservedly asso- 
ciated themselves with me, under the idea that T should, 
with a liberal hand, supply them with all the money they 
wanted. 

On the contrary, I have been poor ever since I left the 
Church of Rome ; still I never solicited aid from any other 
than God alone. I admit, however, that His goodness never 
failed me. I have laboured hard to gain my living, but have 
never eaten the bread of idleness; and I have sometimes, 
through my own exertions, been able to minister to the 
necessities of my brethren. I have never regretted the 
privations I have had to undergo; I have even frequently 
concealed them, in order not to be burthensome to others. 
My companions have seen all this, and can bear witness how 



294- 



THE ITALIAN CHUECH. 



I have confided my wants to the care of the Divine Provi- 
dence, and how often it has happened that some one has 
spontaneously come forward to our relief, at the moment we 
most required it ; through the agency of man we have been 
fed by the hand of God. 

But the priest who leaves the Church of Kome, persuaded 
of the truth, yet not converted by it, is ?dways in search of 
" what he shall eat, what he shall drink, and wherewithal he 
shall be clothed," and becomes unhappy and desponding if 
he be not regularly supplied according to what he thinks 
necessary. 

The idea of providing for these priests, and the great diffi- 
culty of finding the means of doing so, has, in fact, hitherto 
prevented me from calling them to me. I had had a sad 
experience on the subject, when I associated myself with those 
at Malta. As long as they were well fed, peace and harmony 
prevailed ; but the very day our means failed, they rebelled 
against me, with the exception of one or two, and turned out 
ungrateful, unthankful, and altogether unworthy. 

This lesson, amongst others, has taught me that in my 
work of reform I must not seek the aid of priests. They 
would be nothing but a burthen and a trouble to me. It is 
not they who constitute a reform, but the believers; and 
among them it does not appear to me that the priests, as a 
body, hold the first place; if by the word believer is to be 
understood a man endued with faith and religious zeal. 
I hope our Italian Church will institute good laws with 
respect to its ministers; in the meantime, I shall get my 
operations forward, without again associating myself too 
closely with any of the priests who may be converted. I shall 
exhort them to work as I do, and gain their own bread. 

St. Paul "laboured with his own hands;" and why should 
not a priest, who has not much to do in his ministry, employ 
his leisure time in some civil or literary employment 1 I even 
indulge the hope that we may at last return to the old prac- 
tice in this matter, when the priests did not form a caste, but 



THE ITALIAN CHURCH. 



295 



were merely the heads of the families that were the most 
respected; and were chosen by the people, on account of 
their wisdom or piety, to the office of minister or elder. 

The inconveniences to which we are now subject in Italy, 
through the priests, warn us in time, as to what arrange- 
ments we ought to make respectiDg them. It is certain that 
as to exalt Christ we must abase the Pope, so to raise the 
spirit of Christianity we must combat the idolatry of mere 
forms ; and that to purify Religion, which has become 
corrupted by priests, we must in every possible way make 
war against everything that comes under the head of 
priestcraft. 



CHAPTER XV. 



MY MISSION. 

Meditating on the events that had taken place at Malta, 
I was compelled to acknowledge that the method which I 
had deemed the best to evangelize Italy, viz. a Missionary 
College, was not the way that Providence had appointed. 
In fact, instead of proving an advantage, it turned out to be 
a complete obstacle to my success, and gave occasion to so 
much injurious discussion that at length I began thoroughly 
to be disgusted with it. 

I moreover felt a conviction that the mission which I had 
confided to others would be carried out better by one person 
alone; at least, that I ought at all events to begin it by 
myself. Having entertained this idea, and becoming more 
and more satisfied of its propriety, the next consideration 
was, where and in what manner my operations should take 
place. 

It was about the end of the year 1848, whilst I was still in 
London, doubtful whether or not I should return to Italy, 
when another thought came into my mind, as to the expe- 
diency of my first making a voyage to the United States. 
In the midst of this uncertainty the news arrived that Pope 
Pius IX. had fled from Rome. This intelligence, which to 
some occasioned grief and consternation, and to others equal 
joy and satisfaction, particularly struck me, not so much as a 
matter of surprise and wonder, but as involving in it the 
most important consequences. 

" So," I exclaimed within myself, " the Pope has fled from 
Rome — has abandoned the government of his States ! The 



MY MISSION. 



297 



Constitutional Pope has lost his kingdom, he has fallen from 
his assumed eminence. He is no longer popular, the Romans 
have ceased to love or to esteem him! he has given them 
frequent cause of offence, and, on the sixteenth of November, 
he completed his work of provocation. The Romans are not 
to be despised — their anger is terrible : in the same degree 
that they formerly loved, they now abhor the Pontiff ! I see 
him dethroned ! He has fled, only to work greater evil ; his 
flight is to betray his people ! But he will never return ! 
Woe to him if he should attempt it ! " 

These ideas continued to haunt my mind ; I carefully ex- 
amined and weighed them over, and discerned a connexion 
between a political event which was known to everybody, and 
a religious one which was apparent to myself alone. The 
times were serious; they occasioned me to fall into a pro- 
found meditation, and led me to offer up more fervent prayers 
to the Lord. 

I went about consulting my friends, and amongst others, 
one whom I hold in the highest esteem and regard, Sir 
Culling Eardley Eardley. I passed a day with him at his 
seat, Belvedere, near Erith. We were both silent some 
minutes, considering whether it would be prudent for me to 
go to Rome. 

" Oh ! yes," I exclaimed at last, " the present is the very 
moment when it would be best for me to go among my bre- 
thren, in my native land, to speak of Him who is ' the first- 
born among many brethren.'* The hour is propitious, and 
I hope I may not lose it ; the utmost of my desire is that 
the door should be opened for me to enter." 

"But do you not think," suggested Sir Culling, "that your 
life might be endangered? You know how incensed those 
priests are against you ! If they lay hold of you ! " 

" Oh ! fear them not ; I do not believe that they have any 
longer the means to injure me. The Pope has already lost all 



* Itomans viii. 29. 



298 



MY MISSION. 



moral power in Borne., and he will soon lose his physical power 
also. Whatever happens, I believe I shall be protected by the 
Almighty; He has protected me hitherto, and will doubtless 
continue to do so, more especially when I am exposed to 
danger in His service." 

" Are you of opinion that your presence in Rome will be 
useful to the cause of the Gospel? and that the Romans, in 
the midst of their present political struggle, will find time to 
turn their attention to matters of Religion? Do you suppose 
that now, when every one is vociferating for civil liberty, they 
would listen with complacency to a person who should talk to 
them of religious liberty, of spiritual liberty, of the liberty of 
the children of God?" 

" Without a doubt I do ; I understand the Roman charac- 
ter better than any one, and I feel confident that even in the 
midst of their political agitation, they would be interested in 
religious concerns ; and the more so when they were made to 
understand that the religion which their priests had taught 
them was a false one. Among the numerous doctrines that 
their Church professes, several are not believed by many 
persons ; but it is through instinct and natural good sense that 
they refuse to accept them, and not from having proved them 
to be false. No one has hitherto been allowed to instruct the 
people, or to give them any books that treat of religious sub- 
jects in their proper point of view ; and more especially is it 
forbidden to put the Bible into their hands. Now, what 
would happen if the Romans heard one of their fellow-citizens 
speaking to them the language of truth, in opposition to the 
teaching of the priests ? — speaking it with the Bible in his 
hand ; and that Bible, moreover, in their mother tongue ; and 
handed over to them, that they might read it themselves, and 
teach their children to do so, and by it to reform both their 
faith and morals? Yes! my Romans would be delighted, 
at the present juncture, to listen to what they have so 
often desired to hear, and what no one has hitherto been 
allowed to explain to them. I am perfectly aware that zeal 



MY MISSION. 



299 



ought to be guided by prudence ; I shall therefore not go and 
declaim abroad, in the piazzas, but shall rather endeavour to 
find my way into the houses; and before I hold forth in 
public, I shall commune with individuals in private. I shall, 
in fact, make to every one I can a personal appeal. It was 
so that the primitive Church was formed by its Divine Head. 
The Lord, then, shall be my guide in all that I do." 

" Well, then," observed my friend after a pause, " in order 
to obtain that guidance, it must be the subject of prayer." 
Upon which we both knelt down, and as the Spirit dictated 
I besought the Lord to guide us in our proposed work, accord- 
ing as seemed best to His gracious pleasure. My friend also 
preferred his supplication that the desire which influenced our 
minds, and the love which inspired our hearts to convey the 
truths of the Gospel to our brethren, might be graciously 
strengthened by His Divine assistance ; that the doors might 
be opened, and the paths prepared to facilitate our under- 
taking. 

We both derived comfort from our prayers ; and we felt it 
to be the will of Heaven that I should go to Rome. I made 
some further remarks on the subject ; and particularly that I 
considered it to be a providential circumstance that I was not 
impeded by any engagement with the Malta College, but was 
free in every respect. I remarked too that my mission was 
not from men, but from God alone ; and consequently, that I 
depended solely on Him, to whom all obedience and glory is 
due. 

These were not, however, the only supplications that were 
at that time offered up in behalf of my success. I requested 
of my brethren of the Evangelical Alliance the benefit of 
their prayers also, that I might be directed by the Lord in 
my difficult task; and I was sure they would be fervently 
made, so that I felt myself sufficiently encouraged, and was 
full of ardour to commence my work. 

In the meanwhile the news from Rome became every day 
more and more important; since after the flight of the Pope, 



300 



MY MISSION. 



and after he had refused to receive the embassy from the 
Senate and the People, who solicited his return, the public 
feeling against the Papal Court every day continued to in- 
crease, as well as their dislike to whatever savoured of the 
priesthood, Every one delivered his free opinion on passing 
events ; the Roman journals were loud in their denunciations : 
everything prognosticated the destruction of the Papal go- 
vernment, and with it that the Church, — that hypocritical 
and tyrannical Church, — would cease to torment the people, 
and thus the greatest obstacle to their liberty would be 
removed. 

I set out from London on the 8th of January, 1849. I 
passed through France, recommending the true welfare of 
Italy to the prayers of our brethren. I took the road through 
Genoa and Tuscany. The defeat of Charles Albert had 
thrown a gloom over men's minds ; they deplored the sacrifice 
of so many noble youths in the plains of Lombardy, without 
any advantage to their country. Nevertheless, the grief they 
experienced in nowise diminished their courage, or lessened 
their ardour to engage afresh in their glorious attempt to 
drive the Austrian out of the land, and liberate the country 
from a foreign yoke. 

I, as a good citizen, felt a lively interest in everything that 
was going on, and participated in the hopes and fears of these 
brave people. I often entered into political discussions with 
them, but it was always with the purpose of introducing 
religious remarks, which gradually gave a tone to our whole 
conversation without their being themselves aware of it. I 
had some pocket Bibles and Testaments with me, and occa- 
sionally produced one, to give a text in the original words ; 
it generally happened that others also were desirous of look- 
ing into the book, and it usually ended in my presenting them 
with a copy. 

At Leghorn I supplied myself with a large quantity of 
Italian Bibles, which I carried with me to Home. As at the 
time of my landing at Civita Vecchia the Pontificial Govern- 



MY MISSION. 



301 



ment still nominally existed, the officers of the Custom-House, 
before they allowed me to set off for the capital, were desirous 
to inspect my books. 

" Two cases of books ! " exclaimed they. 

" Well," said I to them, " I will tell you what the cases 
contain. They are all copies of one single book, and which 
book I maintain it is not necssary to subject to inspection. 
To whom, pray, would you submit it for that purpose? To 
the head of the Inquisition? Understand then that the book 
which I take to Eome is the Bible, the true Bible. Do you 
suppose that the Bible would be objected to by the Inquisi- 
tion?" 

" If it be actually the true Bible," returned one of the 
officers, " I should say it would not." 

"But if it be not the true one?" suggested another. 

" I can assure you it is," I rejoined, " you may, indeed, 
yourselves readily imagine, that an ardent lover of his coun- 
try, as I am, would never introduce a false one into Rome." 

" Can we see it ?" asked a third. 

" Without doubt," I replied ; and opening one of the cases, 
I handed four Bibles to them, which was one apiece ; " will 
you allow me, gentlemen, to present each of you with a copy? 
it will serve as a remembrance." 

Great was the satisfaction of the whole party on the un- 
expected acquisition. They could not sufficiently admire the 
gift, and thank me for it. I had myself already inwardly 
returned thanks to God, who had granted me to enter into 
my native country under such favourable auspices. 

I arrived at Rome on the evening of the 2d of February. 
The coach stopped as usual at the Porta Cavalleggeri, under 
the lofty walls of the Inquisition.* I raised my eyes to survey 
the massive boundary that was erected to shut out the Holy 
Office from the profane gaze of the passer-by. Alas, what 
horrors have been enacted within its circuit ! What direful 

* These walls were thrown down during the Bepublic, so that at present the 
Inquisition can be seen on every side. 



302 



MY MISSION. 



prisons exist around the grand hall of the tribunal ! Some 
immediately under the roof of the building, exposed to the 
suffocating heat of summer, which renders them almost as 
close and unendurable as a furnace ; others, which are exces- 
sively cold in the winter, on the basement, and into them the 
water filters from the adjacent grounds, and occasions a 
perpetual humidity. The dungeons are deep underground, 
like burial vaults, and in the middle of them is a cemetery, 
for the bodies of such as have been put to death within the 
walls. These wretched places have only been discovered 
recently, and were laid open to the inspection of the people 
during the time of the Republic. 

In the midst of the court-yard rises the vast edifice where 
the cardinals meet at stated periods, (besides their weekly 
sittings at the Minerva,) and the councillors every Monday 
prepare the decisions. In the same building are the grand 
Archive Chamber, over the door of which is written " Scom- 
municato e chi entra" the Chancery,, the Secretary's Office, 
and the secret Printing Office : the various apartments for 
the different offices attached to the establishment, as well as 
for the servants, the officials, and the gaolers : the places of 
punishment also, where in former times the unfortunates 
under accusation were tortured in various ways, by the cord, 
by fire, by boiling water, and other atrocious inventions, 
which it would be too painful to describe. 

These places now present a different aspect, and appear to 
be appropriated to other purposes ; so that it might hardly 
be discovered that they had originally served for chambers of 
torture, were it not that here and there an iron ring affixed 
to the wall, and other indications of that sort, afford too sure 
evidence as to their former uses. 

This little description has arisen in my mind on having 
occasion to speak of the locality : as I have before said, all 
was concealed at that time behind lofty walls, but I was well 
acquainted with the precincts. I remembered my own im- 
prisonment, when, more than for myself, I grieved for so 



MY MISSION. 



303 



many other victims sacrificed in that abode by superstition, 
by fanaticism, and not unfrequently by private vengeance. 

In the midst of these melancholy recollections, I felt 
grateful that I was permitted to revisit my beloved country, 
to which I was retiuning, not from any motives of earthly 
interest, but from a sincere love for higher and heavenly 
considerations. I was not the bearer of gold, or of other 
worldly treasure, but of a treasure infinitely more valuable. 
I felt a pride in entering into Rome laden with Bibles ; and 
it appeared to me as a dream, that I was permitted to do so, 
without any one presuming to interfere with me. I sub- 
sequently ordered another package to be forwarded, not only 
to myself, but also to other brethren, who were associated 
with me in the same good work. In the meanwhile, an 
extensive edition of Diodati's New Testament was published 
at Rome. The Bible, therefore, it might now be said, had 
entered and taken peaceable possession of the city, and was 
distributed among the citizens. 

I had always admired the Roman people, so ready to 
receive the truth when it was pointed out to them. Whoever 
asserts that they are a prejudiced race, does not sufficiently 
reflect on their shackled condition ; it is to their teachers we 
must look. 

The Romans are papists through necessity, since they are 
never permitted to listen to any others than their popish 
priests, or to open a book which is not of papistic tendency. 
To be judged candidly, they should first receive, as other 
nations do, a liberal education. I am convinced that their 
natural good sense is such, that if the truths of Christianity 
were once fairly laid before them, they would accept them 
readily. Still it is not the work of a moment, and a fit 
time is required to unfold them. 

It is not to be questioned that the first half of the year 
1849 was for Rome a time of liberty, but it was also a time 
of agitation. A new order of things engaged the attention 
of all classes ; and the minds of all ranks of persons were in 



304 



MY MISSION". 



a state of commotion, divided between hope and fear. The 
subject of all their conversation, the primary object of all 
their thoughts, were public affairs, political measures, and the 
existence of civil rights. Threatened on all sides from the 
earliest period, they knew that without a special Providence 
their Republic could not continue to exist ; in such a pre- 
carious state of affairs, the majority dared not compromise 
themselves with the priests ; certain of a reaction from the 
papal government, on the first opportunity. They were 
aware that of all the dangers they had to dread, the most 
fatal one was to be suspected of heretical tendencies. 

In Rome, the Bible itself is heresy, as the priests assert it 
is from it that all heresy proceeds. Therefore, a man who 
studies it, is suspected of doing so, in order to find a pretext 
to separate himself from the Romish Church ; so general is 
the idea that the sacred Scriptures and the papal Church are 
not in agreement. The suspicion is increased, if the version 
consulted be one of those that are prohibited in Rome. 
Among all the Italian translations, the most odious, and 
most proscribed by the priests, is the famous one of Diodati, 
which that learned and holy man brought out in Geneva, 
about the end of the sixteenth century. Admirable as it is, 
and the most correct according to the Hebrew and the Greek, 
its text might serve as a standard for others. A few years 
ago this Bible was scarcely known in Italy, even by name ; 
in order to obtain a copy, it was necessary to apply to some 
Englishman, who could himself only introduce it se- 
cretly ; and woe to him in whose possession it might after- 
wards be found ! 

What then were the grand fears respecting this book 1 
That whoever read it was certain to have his mind alienated 
from the Church of Rome. A higher eulogium could scarcely 
be bestowed upon it. Its extraordinary fidelity and extreme 
perspicuity, notwithstanding the difficulty of rendering per- 
fectly one language into another, will always render it a work 
of the greatest use. 



MY MISSION. 



305 



In distributing this Bible I was accustomed to dwell on its 
value, to those who were not already acquainted with it, and 
also to explain the mode of reading so as to understand it. 
The chief rule is that the Bible can never contradict itself : 
obscure passages should be explained by others more clear. 
" The Bible explains the Bible," is the canon of St. Augustine. 
It is not true that the Fathers are necessary to interpret it ; 
they may sometimes be useful, but more frequently they do 
harm, since each of them has a different system. 

The Church of Rome orders the study of the Fathers in 
preference to that of the Scriptures ; and this she does because 
in the diversity of their opinions the reader becomes bewil- 
dered, and is obliged to have recourse to her for explanation. 
The grand maxim of the Church, that no private man can be 
a judge of the Holy Scriptures, is true in one sense ; no 
private individual can impose his own understanding of the 
Holy Word upon another person ; it being revealed to every 
one for his own especial good. He may, for the edification 
of others, reveal the fruits of his own experience ; but no 
man can be the spiritual master over another. We have one 
only spiritual Master, and that is our Lord Jesus Christ. 
This observation applies to all persons, even to the Pope 
himself ; who, if he be a sincere believer, and an intellectual 
man, may comprehend the Word of God, as any other sin- 
cere believer and intellectual man, whether priest or layman, 
may comprehend it : if, on the contrary, he be ignorant and 
stupid, he is not more capable of comprehending it than any 
other person of the same description. The privileges of the 
Popes are as unfounded as their pretensions. 

Among intelligent people — and there are such in the Church 
of Rome — one of the chief objections against studying the 
Scriptures is an idea of their wanting perspicuity. I was asked 
by one person how it was possible for him to understand so 
obscure a work. " Why not 1 " I replied ; " are not you as 
good a judge as the Pope ? Nay, if you are a believer, and he 
is not, you are in that case a better judge than he can be." 

x 



306 



MY MISSIOX. 



"But to understand the Scriptures in a proper manner, it 
is necessary to read the Fathers ! " 

"And who has told you so? Doubtless persons who wish 
to discourage you ; since it requires no little resolution to 
undertake the reading of the Fathers, — a series of more than 
forty volumes in folio ! ! No, no, read your Bible, and never 
trouble your head about the Fathers." 

Every day I was thus occupied in conversing about the 
Scriptures. At first I sought out for persons to introduce 
the subject to : in a little time I was myself sought out by 
them. My house became a general rendezvous, and it fre- 
quently happened that from morning till night I had not a 
moment to myself ; so many persons were calling on me, 
either to ask for Bibles, or to discourse with me on what they 
had already been reading. Many whom I had never seen 
before came and introduced themselves to me, requesting a 
Bible, and several repeated to me the very topics I had argued 
with others; which showed me how widely the truth might 
be spread through mutual communication. I had at that 
time but few of the female sex among my converts ; I have 
however been informed that many have since received the 
truth from their husbands, their fathers, or their brothers. 

Besides the Bible, I circulated a few tracts which I had 
written expressly for the purpose ; and I also availed myself 
of those I had published at Malta, and in Tuscany, through the 
medium of friends. The most acceptable of all these was 
that " On the benefit resulting from the death of Christ," by 
Aonio Paleario; published at Siena, in 1543. This valuable 
little book, which treats expressly on our justification by faith, 
and is, in my opinion, the best explanation of the two Epi- 
stles of Paul to the Romans and the Galatians that I have yet 
seen, was so vigorously sought out, and destroyed by the 
Romish Church, that of fifty thousand copies that were 
printed during the Author's lifetime, it would scarcely be 
possible at the present moment to find even a single one in 
existence; and I myself owe the restoration of it to acci- 



MY MISSION. 



307 



dentally discovering an old translation of it in English, in my 
first visit to London in 1847, which I retranslated into the 
original Italian. The Anthor was burnt by the Inquisition, 
on account of this work, along with the renowned Pietro 
Carnesecchi, a most learned and pious prelate ; and Cardinal 
Moroni, after a wearisome imprisonment, narrowly escaped a 
similar fate. His offence, as well as Carnesecchi's, was having 
put this little treatise of Paleario's into circulation. 

Two extensive editions of my translation were published in 
Florence, and of these I distributed many copies among my 
friends in Rome.* 

The experience I had gained in these matters taught me 
that the present moment was a favourable one to sow, to 
plant, and to graft ; and that we might hope our labours would 
be visited and nourished by the sun and the rain from heaven. 
We are indeed assured that when the seed is thrown into 
good ground, in the vineyard of Christ, it not only takes root 
and flourishes, but also bears fruit. It is true that the wild 
boar of the forest has since entered in, and with his savage 
tusks rooted up, wasted, and destroyed • but a portion of the 
seed yet remains in the ground, and in due time, with the 
blessing of heaven, will not fail to bring forth good fruit. 

It was my constant endeavour to avail myself of every 
opportunity to lead the conversation to religious subjects : 
not a day passed without making some progress, and in 
all places I kept my object in view. Sometimes a dis- 
cussion took place in a friend's house, and frequently in 
shops and other places of business; and as it is customary 
in Italy, as in France, for the most respectable people 
to frequent Cafes, both morning and evening, I did not 
neglect to visit them likewise, in the hope of meeting some 
to whom my discourse might be acceptable. The few 
good and faithful friends who laboured in the same cause 

* A third Edition of this work has heen recently published in London, by the 
Religious Tract Society, for the benefit of the Italians in England. 



308 



MY MISSION". 



acted as I did, and gave a tone to the conversation in these 
places, as well as in the clnbs and other places of public 
resort. 

Sometimes when we had got a few persons together, we re- 
paired to one of the halls of the Campidoglio, or to the ruins 
of the Coliseum. In the latter place we had on one occasion 
a very interesting meeting. It was on a fine afternoon in 
May, and the French army, outside the walls, were carrying- 
on their barbarous and most unjust siege. I had many 
friends in Rome at the time, who had come up from the pro- 
vinces, and were desirous to hear about our Reform ; I there- 
fore appointed them to meet me at the Coliseum; several 
Romans also were of the party, and altogether we formed 
a numerous body. I opened the Bible, and began to read to 
them the first verse of the fifth chapter of the Epistle to the 
Romans, explaining to them the signification of the expres- 
sion, of being justified through faith. I then proceeded to 
read the first verse of the eighth chapter of the same Epistle, 
and commented on the meaning of the words, " to be in 
Christ Jesus." I next inquired of a boy who was present, if 
he could repeat to me the Ten Commandments, which when 
he did as he had learned them from his priest, I took occa- 
sion to show, that according to the Church of Rome, instead 
of ten commandments there were only nine, since the second, 
as it is given in the twentieth chapter of Exodus, and the 
fifth of Deuteronomy, was wanting. It is impossible to de- 
scribe the amazement of my hearers on discovering this 
deceit on the part of their Church, against which they did not 
fail to exclaim, in no very measured terms. It was towards 
evening, and we were seated among these celebrated ruins; 
the moon was rising and began to shed her yellow rays upon 
the broken arches around ; the scene was picturesque and 
impressive, and while our breasts were saddened by the con- 
templation of these remains of Roman grandeur, our souls 
were still more oppressed by the thought of the desolation 
that had fallen on Christianity itself, 



MY MISSION. 



309 



One of my favourite resorts was the Circolo Popolare. 
Those persons who take it into their heads to calumniate the 
Romans on every occasion, designate this assembly as a demo- 
cratic club, expressly organized, not merely to uphold the 
Roman Revolution, but to sow discord and disorder in society, 
anarchy in the government, and to effect the complete demo- 
ralization of the people ; and in support of their assertion they 
cite the evil that was effected by the popular clubs in France. 
I, who was in Rome all this time, and took no part in the 
Government, nor held any office under it ; I, who am also a 
Roman, and one who holds in the highest esteem principles 
of order, moderation, and justice, — I can declare what the 
Circolo Popolare really was. It was a club where citizens of 
every rank and condition met together, to promote, by their 
united counsel and operation, the liberty and national inde- 
pendence of their country. It was founded in the time when 
moderation prevailed, and Pio Nono favoured the cause of 
liberalism, and put himself at the head of the people; and 
he was supported by intelligent and just men, actuated by 
sincere patriotism, and free from self-interested motives. 
I was myself a member, as was the Count Mamiani, the Abbe 
Gioberti, the Marquess Savorelli and many more, whose cha- 
racters were sufficient to stamp respectability upon any place 
they frequented. The rooms were open every evening, and 
there were always a number of persons present, to read the 
journals, to talk over the news, and not unfrequently to dis- 
cuss political affairs, either legislative or financial. 

In war time, the conversation turned on the position of the 
enemy, on our own fortifications and means of defence. In 
the midst of these discussions there arose the cheering thought 
of the protection of the Almighty, the acknowledgment of 
His good providence in our prosperity, and a sense of His 
justice in times of adversity. The consideration of these 
points was more particularly assigned to myself. I was the 
messenger of " good tidings from Zion ; " always good to such 
as are willing to receive them. My ministry took a new 



310 



MY MISSION. 



forrn, a new character : I was a Christian citizen, and under 
that title I was acceptable to all classes, and the more so, as I 
was not suspected of looking out for proselytes ; my style of 
conversation having nothing dogmatical in it. Indeed, I en- 
tered the more readily into political matters, since I rendered 
them subservient to the cause of religion. Pio Nono was my 
type of popery; the betrayer of his people, the bombarder 
of Eome, of Bologna, and of Ancona, as he was, he yet 
was not, in my estimation, the worst of Popes : from every 
one of them, I asserted, the same treatment must have 
been expected in similar circumstances. It was not so much 
the Pope, as the papal system that was to be abhorred, 
accursed, and sent back to the infernal world, from which it 
originally came. 

The city of Rome owes its present state of desolation to 
the popes : it is they who have made it what it is. The 
desert between the Coliseum and the chinch of St. John 
Lateran is a record of Gregory VII., the paramour of the 
Countess Matilda : the ruins of the Borgo, sometimes called 
the city Leonina, recall the treachery of Clement TIL, the 
bastard of Medici ; who, from recent investigations, has been 
suspected of himself bringing in the army of Bourbon, and 
authorizing the sacking of Borne, with all the horrors related 
in the history of that period. The popes, to raise palaces 
for their, so-called, nephews, and to erect then churches, have 
destroyed the finest and most interesting monuments. And 
to what cause is to be attributed the scarcity of inhabitants 
in this city, which at one time in itself alone contained 
double the number of the present inhabitants of the whole 
of the Papal States 1 To the policy of the popes, who to 
shine the more conspicuously in insulated darkness, like a 
will-o'-the-wisp in a fog, have always desired a city of the 
dead, surrounded by a desert campagna. The system itself, 
therefore, is to be attacked, and not so much those who are 
at the head of it. They die, but the system is always living : 
and consequently men fitting for its service are never wanting. 



MT MISSION. 



311 



If I had been Pope. I might not have been any better 
one than Gregory VII., or Clement VII., or Pio Nono. 
I know that if some of the Italians had Pio Nono in their 
power, they would handle him very roughly; I, on the con- 
trary, would not harm a hair of his head. I would, however, 
take care to place him where he should no more have it in. 
his power to injure society. But what others would do to 
him personally, I would do to his Office; to his pretended 
spiritual authority, and to his ostentatious, nay, blasphe- 
mous, dignity. I would have the Papacy itself judged by 
the rational and religious in civilized society, and by them 
condemned to the ignominious death which it deserves. 

In this manner I was accustomed to deliver my sentiments 
on such topics as were presented by the occurrences of the 
day. Generally our political discussions terminated in reli- 
gious reflections, as it was natural they should do. At that 
time all classes of the people felt what an insult, what an 
outrage it was on humanity, to have their city besieged in 
the manner it was, by an enemy equally base, hypocritical, 
and inconsistent. 

One day as I was walking along the Corso, a bombshell 
fell in the Piazza Colonna : " Ha ! " exclaimed a Roman, 
" here is a gift from Pio Nono." " Yes," I observed, " it is 
a Bull that he sends us from Gaeta." This remark was 
mightily approved of, and the idea was so generally taken 
up, that the bombshell, for a whole fortnight, was kicked 
about the streets of Rome, under the title of the Pope's Bull. 
Afterwards, drawings and engravings were handed about, re- 
presenting the bombshells that were showered upon Rome, 
with the following words inscribed upon them: Pio Nono to 
his beloved children, health and apostolic benediction. Pope 
Pius the Ninth, in lasting memorial of the event. Pius the 
bishop, the servant of the servants of God. 

Unquestionably, the Pope could not have succeeded better 
than he has done, had he studied the means ever so deeply, 
in removing from the minds of the people all respect for the 



312 



MY MISSION. 



Papacy, and in exposing more completely its imposture, than 
by besieging and bombarding Rome, and the other two prin- 
cipal cities of his dominions. He never reflected that the 
altered state of the times would occasion a result exactly 
opposite to that which he anticipated. In fact, he has abso- 
lutely lost all that he intended to regain. The mere depri- 
vation of his temporal dignity would have been a far less 
misfortune to him ; he would then have' preserved his spi- 
ritual power. Now, however, he has forfeited both. How 
much longer, we may ask, will he, or any one in his place, 
retain possession of the government of the Roman States, 
now that all trust and all veneration for the Papal dignity is 
for ever done away with 1 * 

These reflections often came into my mind, the short time 
that Rome was a Republic ; and they were strengthened when 
I afterwards saw the city taken possession of by French sol- 
diers, and the old abhorred government once more imposed 
upon the citizens. It would be a difficult matter to render 
any people so subservient, and most of all the Romans, as to 
submit long to a government merely effected by force ; it can 
only be upheld by France and Austria, so long as their 
bayonets are at hand to support it : and these bayonets are 
wielded by Papists ! Is not this the last proof that was 
wanting to show that the Church of Rome is opposed to 
Christianity, which never has recourse to weapons of destruc- 
tion ? Is it possible to love a religion that is obliged to seek 
the aid of arms 1 — that to return to the place from which it 
has been driven, calls in foreign troops, selects deadly artil- 
lery, lays siege, batters down the walls, and showers into the 
town shells, grenades, rockets, and other projectiles? — that 
slaughters, destroys, and commits every ravage in order to re- 
plant a standard which at once displays and disgraces the sign 
of the cross ? 

* Vide Appendix. Reply to the Allocution of Pius IX., in the Consistory of 
Gaeta, 20th April, 184?9, published at Rome during the last days of the Republic, 
and circulated there after the entry of the French troops. 



MY MISSION. 



313 



At our Circolo, religion and politics were brought side 
by side ; the throne of the Popes by the Cross of Christ. 
One evening a member arose and addressed the assembly as 
follows : — 

" I think we are wrong in continuing any outward show 
of respect for the religion our priests lay down to us, which 
is, in fact, no religion at all ; though they seem to think 
that, like Midas in the fable, who had the power of turning 
everything he touched into gold, so whatever they lay their 
hands upon must, of necessity, become holy, sacred, and 
divine. Until just now we had the Apostolic custom-house, 
and the Apostolic coat-of-arms ! Did the Apostles then col- 
lect customs in their kingdom 1 or had they their coats-of- 
arms, their sumptuous carriages, and their richly-caparisoned 
horses 1 " 

" St. Peter," observed another, " made it his boast that 
' silver or gold had he none.' " 

"But what,' 1 said I, "has the Pope to do with St. Peter? 
I maintain that he never was in Rome at all. Even if he 
had been, there is no reason why the Pope should call him- 
self his successor." 

" What ! " inquired another, " have you good argument to 
show that St. Peter never was in Rome 1 " 

Hereupon I brought forward the strong reasons that exist 
against the supposition, and the still greater absurdity of the 
assertion that he occupied the Pontifical throne for twenty- 
five years. 

" At any rate," I added, " even granting that he had been 
here, that circumstance could not possibly have invested 
the Romish bishops with any right or privilege, since they 
themselves have never ventured any attempt to prove that he 
bequeathed to them the right of succession at his death." 

Another evening we had a long conversation on the sub- 
ject of the Saviour and His Gospel; when one of our party, 
who had been listening with much attention, demanding a 
hearing, said : 



311 



MY MISSION. 



" Let it not surprise you, brother citizens, that I, who am 
as deeply interested in public matters as yourselves, now 
make a proposition which may seem to be altogether a pri- 
vate matter, an affair between God and man. Is not this 
hall sacred to the rights of the citizens? and have we not 
these rights from God? Every time that we meet here in 
the service of our country, this hall becomes a Temple in 
which the Deity presides. In destroying the government of 
the priests, and in depriving the Pope of his authority, we 
have most certainly no intention to offer any offence, either 
to religion or to God; we assert unequivocally that the reli- 
gion we are desirous to profess is not one of human councils, 
or of vain traditions, and we are not disposed to admit that 
the Pope is God. Nay, so far are we from imagining that 
we have outraged the Deity in deposing the Pope, that, to 
undeceive all those who may have entertained such a notion, 
I propose that our Circolo Popolare, instead of remaining 
under the auspices of Pio Nono, should be placed under the 
immediate protection of God Himself. To which end, I move 
that Jesus Christ, the Son of God, who died for our salva- 
tion, should be declared the only Head and Lord of the 
Circolo Popolare, and that his statue should be placed here 
accordingly." 

" Let it be so," exclaimed several voices at once, " we agree 
to it." 

It was necessary, before the proposition could be carried, 
that it should have a certain number of signatures, and I 
gladly affixed my name to it. Oh! who can express the 
satisfaction I experienced at so signal a manifestation of a 
sincere religious feeling. I saw in it the operation and fruit 
of the Bible. It is needless to add that it was carried amid 
general acclamations, and these excellent young men thronged 
round me afterwards, rejoicing, and exclaiming: — "We have 
done right ; we have exalted Christ and abased the Pope. 
Glory and honour to the Lord Jesus Christ : to the Pope 
confusion and disgrace. He has dared to excommunicate us ; 



M.Y MISSION. 



315 



we, in our turn, will excommunicate him. It is the Church 
which has the right to excommunicate, and the people con- 
stitute the Church." 

Yet this noble outburst of pure religious feeling has been 
basely misrepresented, by the enemies of civil and spiritual 
reform, as the language of profanity. France — traitorous 
and degraded France — joined in the senseless outcry, with 
the hypocrisy that has marked all her proceedings under 
her present most unworthy president \ though she must well 
know how universal, in Catholic countries, it is to put all 
places of public resort under some saintly protection or 
other. If in this instance the Romans wisely chose to 
range themselves under the banner of their Saviour, rather 
than under that of any one who might be impiously ex- 
alted by the priests to share in the honour and worship due 
to Him alone, they had, at any rate, the example before them 
of the Florentines, who did the same thing in the time of 
Savonarola ■ that unhappy monk, who yielded up, amidst 
the flames lighted by the Inquisition, the life that he had 
devoted to unmasking the enormities of the Papal Church, 
and her instruments the priests. 

With equal disingenuousness was it pretended to be under- 
stood by the same enemies of truth, whether moral or reli- 
gious, that the motto of the Roman Republic, Dio e il Popolo, 
God and the People, signified The People is God, Dio e il 
Popolo. Thus wickedly did they bear false witness against 
their neighbour, and seek to confound right and wrong in the 
minds of those who would otherwise willingly have been led 
to form their opinions according to the rules of candour and 
justice. 

At this juncture, when the Pope was struggling with the 
people for the possession of power, the Romans displayed 
great courage and enthusiasm. It was not imagined that a 
people sold to the Church would have possessed such a spirit 
of independence. The priests had declared that the Romans 
would not know how to go on without the Pope and the 



316 



MY MISSION. 



Cardinals : whereas, any one who was present in Rome in the 
year 1849, can bear testimony that they never were so full 
of contentment as when they had shaken their intolerable 
priestly yoke from their necks. Of all the misfortunes, of all 
the evils that befell them on their defeat, the most insupport- 
able was the sight of the Cardinals and the Pope once more 
parading in the streets of their city. In the provinces the 
feeling against the purple dignity was even stronger still. 
The Legations were ready to call for the usurpation of the 
Austrian, rather than be again subjected to the Priests. 

The short time that it was allowed me to enjoy my liberty 
in Rome, I had no time to occupy myself with looking after 
the neighbouring towns, except so far as writing letters to 
them, sending them Bibles, and deputing some of my friends 
in those quarters, to speak to the people the words of truth. 
It was my intention if the Republic had lasted, to take a 
circuit in the country, in order to extend my mission. But 
everybody knows how soon we were surrounded by hostile 
troops, so that it was impossible for me to go beyond the 
walls of the city. 

I was frequently advised to betake nryself to some other 
place ; but I doubted the sincerity of these councils, and sus- 
pected some treachery ; for the bigoted priests, and the Jesuit 
party, as they were termed, regarded my being in Rome with 
an evil eye; I have reason indeed to believe that they 
hated to see me among the living, and were most anxious to 
number me with the dead. My friends continually cautioned 
me to beware of them, and above all, not to eat or drink in 
the company of priests, friars, or their partisans ; and I was 
so far influenced by their apprehensions, that I have not 
unfrequently refused invitations from persons of whom I had 
cause to be distrustful. 

Before I received these cautions, however, soon after my 
arrival in Rome, I paid a visit to the Dominicans belonging 
to the Minerva, to see after my friends there. The general 
of the Order, Father Ajello, was my principal inducement; 



MY MISSION. 



317 



he was a worthy old man, whom I had known in Naples, and 
highly esteemed. I was received by him with every possible 
kindness; he brought old times to my remembrance, and 
spoke gratefully of the attentions I had shown him in my 
office of Prior ; with him I willingly took a cup of chocolate, 
which is the usual compliment the friars offer their guests. 

And here I may observe of these friars, that some of them 
are at present exactly in a similar state of mind to what 
I was myself, while among them; that is to say, greatly 
desirous to be acquainted with the truth; as was the case 
with the blind man in the Gospel, when he exclaimed : 
" Lord, that I might receive my sight." * The opportunity 
only is wanted, or some impulse to occasion them to open 
then eyes to the light. Should any one ask them why they 
remain as they are, they might probably reply as the cripple 
at the pool of Bethesda, " Sir, I have no man to put me into 
the pool." f I have myself, on various occasions, seen so many 
persons who have evinced their desire for the truth which 
leads to the putting on of the new man, that I feel confident 
if the Lord would grant us to breathe the air of liberty once 
more, in our much-loved country, we should see, even from 
the very monasteries, men come forth as preachers of the 
Gospel, Apostles of the Truth. 

A very small number as yet have had the courage actually 
to issue from their dens of corruption and death; and in 
those who have attempted it the step has not been altogether 
complete. Either from the want of sufficient means, or that 
the period which Providence has assigned for these great 
changes has not yet arrived, these brethren, who might make 
themselves so useful, are for the present content to remove 
themselves a short distance from Rome, and to take no 
further measures. 

I have had the same experience, with others. Three years 
since a dear friend of mine in Rome, struggling between light 
and darkness, life and death, called upon by the Spirit to 
* Mark x. 51. f John v. 7. 



318 



MY MISSION. 



come forth, and retained by the flesh in bonds, wrote to me 
at Malta such moving letters, as almost brought tears into 
my eyes. " Pray for me," he exclaimed, " pray that the 
Lord may enable me to overcome in this conflict; pray that 
the Spirit may triumph over the flesh." 

I showed his letter to my friends, and besought them to 
add their prayers to mine for the relief of our brother, who 
was undergoing the same struggle that I had myself endured, 
and the severity of which I knew full well. Soon after, I left 
Malta to visit England, which I then did for the first time. 
My route lay through Switzerland and France, and wherever 
I met any of our brethren in these countries, I did not fail to 
ask their prayers also, that our friend in Rome might have 
the strength to break asunder the bonds in which he was 
held, and to vanquish his spiritual adversaries. It appeared 
that our united petitions in his behalf to the Fount of mercy, 
were not without success, since before I returned from London 
to Malta, our convert was already there, expecting my arrival. 
He is now a diligent labourer in the Lord's vineyard, and it 
is to be hoped that our earnest supplications may be bene- 
ficial also to many others, who are now undecided and waver- 
ing. We are indeed often disappointed in our most sanguine 
expectations, and deceived in our most flattering prospects ; 
but all we have to do is to commit ourselves to the care of 
the Divine providence, after having ourselves done our 
utmost, as faithful ministers in Christ. 

In my last visit to Rome, I entertained the idea that 
among the various monasteries with which the city abounds, 
many would be found who would listen to the word of God 
with enthusiasm, and that a considerable portion of the 
monks would unite with me in the good cause. Accordingly, 
on my arrival I made a circuit among the monasteries, de- 
claring the necessity of separating Christianity from Popery, 
as utterly incompatible with each other. I entered into the 
discussion of various particulars, and although I met with 
considerable opposition, the major part of my hearers listened 



MY MISSION". 



319 



to me with docility, aDd evidently derived advantage from 
my arguments. But when on the very point of conviction, 
of declaring their disbelief of the Romish faith, and of pro- 
fessing their adherence to the true principles of Christianity 
— when they were just prepared to abandon the Mass — it was 
then, even at the decisive moment, that I saw them doubtful, 
apprehensive, and vacillating in their resolution ; and it ended 
with some of them avoiding me from that time, as if the very 
sight of me reproached them with then weakness. 

I had an interesting meeting, in the church of Santa Maria 
Maggiore, with my old friend and companion, Father Borg, 
a Dominican, and one of the Penitentiaries belonging to that 
Basilica; a good man and a sincere one; a papist from con- 
viction, and thoroughly conscientious. He had been a Pro- 
fessor at the same time with myself, in the monastery Di 
Gradi at Yiterbo. He was acquainted with every particular 
of my life ; but I had not at that time let him into the secret 
of what was going on in my mind, with respect to my religious 
belief, as I deemed him unfit to give the matter impartial 
consideration. He had seen with the utmost surprise and 
consternation the events that had befallen me, and ignorant 
of what was passing within me, he could not in any way 
satisfy himself as to the great change I had experienced. 
From the time I had left Yiterbo we had never met, but 
I felt assured of his regard. I could not, therefore, now 
remain in Rome without paying him a visit, and as nothing 
at the present moment forbade my doing so, revealing my 
sentiments. 

Accordingly, I set off one morning for the church of Saota 
Maria Maggiore. The canons were chanting their regular 
service in the choir, and my friend was seated in his confes- 
sional, waiting for sinners to come before him to receive their 
pardon, and holding in his hand his long rod,* with which to 

* The Penitentiaries of the four principal Basilicas of Rome hold along rod 
or wand, in sign of their extended power to absolve even the most enormous 
crimes. 

■ 



320 



MY MISSION". 



touch the heads of those who should kneel before him. He 
did not expect to see me ; I passed before him smiling, and 
saluted him ; then turned back again, and did the same : at 
last he recognised me, and stretched out his hand to me, 
scarcely crediting the evidence of his senses. 
"What, Achillif' 

" Yes, at your service. How do you find yourself 1 ?" 
"You here?" 

" Yes, I am come on purpose to pay you a visit." 
" But tell me, are you not a Protestant 1 " 
" My dear Borg, what does your question imply 1 I have 
nothing to protest against yourself." 
" But against the pope 1 " 

" I assure you I have nothing whatever to do with 
him." 

" You are, then, a heretic ! " 

" Oh, no, my friend, T am a Christian ; I believe in the 
Lord Jesus Christ, and in His Gospel." 
" And in nothing else 1" 

" Is it necessary to my salvation to do so 1 Is it not 
written, 'Believe on the Lord Jesus Christ, and thou shalt 
be saved, and thy house V " * 

" Everybody here has declared that you have become a 
Protestant." 

" I repeat to you that I am a Christian — hear the profes- 
sion of my faith — a Christian according to the Bible ; all that 
is written in that holy book I believe, and nothing that is 
not to be found therein." 

" Then you do not believe in tradition V 

" Certainly not in that of the Decretals and of the Canons, 
which are exclusively of the Church of Rome, and in sup- 
port of which she can produce neither authority nor reason ; 
I believe in the traditions of the Church Universal ; which 
includes not merely the Romish Church, but the Greek also, 



* Acts xvi. 31. 



MY MISSION. 



321 



and all the reformed Churches in Christendom. For ex- 
ample, it is a true tradition that certain books are the 
true writings which compose the canon of the Holy Scrip- 
tures." 

" Well, but do you not believe that there are seven Sacra- 
ments ; that the Church has the power to absolve sins ; that 
in the sacrament of the Holy Supper there is present the 
real body and blood of Christ ?" 

"My dear friend, what a world of questions all in a 
breath ! Had we not better discuss them separately ? 
Every one of them requires a long dissertation. But I can 
tell you I do not believe that you have ever had power to 
pardon the sins of any one, notwithstanding your office 
of Penitentiary, unless they were offences committed against 
yourself." 

My friend, upon this observation, hastily quitted his con- 
fessional, in his eagerness to cope with the argument, and 
invited me to follow him to his own room, in the College of 
the Penitentiaries adjoining the church. I found there two 
other old Penitentiaries, whom I had formerly esteemed as 
my masters, Father Galleani and Father Chiappa. They 
were both glad to see me, and hearing that Father Borg had 
engaged me in discussion, they lent an attentive ear to it, in 
order to aid their colleague, if it should prove neces- 
sary. Thus I found myself alone against three stout ad- 
versaries. 

"You do not believe, then," rejoined my friend, "that 
our confessors, approved by the Church, have the power of 
absolution 1 " 

" I believe they may have, if the Church alone is sinned 
against." 

" And if it be against God ?" 

" In that case God alone can pardon, or one who has 
received power from Him to do so. We read that Jesus 
Christ alone has that power, and this furnishes a convincing 
proof of His divinity. His enemies were wiser than they 

Y 



322 



MY MISSION. 



were aware of, when they said, * Who can forgive sins, but 
God only?"' 

" But the Church has received the power through St. 
Peter, along with the keys." 

" Keys signify, in the spiritual sense, no other power than 
that of intelligence. We say, the key of the mystery, the 
key of the business, the key to an enigma, or to a cipher, or 
to characters. Therefore Christ, when he speaks of the keys 
of the kingdom of heaven, means us to understand, know- 
ledge and intelligence in heavenly things, or in the essentials 
of the Church. By the words, ' Whatsoever thou shalt bind 
on earth shall be bound in heaven: and whatsoever thou 
shalt loose on earth shall be loosed in heaven,' * you under- 
stand binding and loosing, pardoning and the reverse. Well 
then, if such be the sense of the passage, the sins that are to 
be pardoned are those which we commit against each other ; 
and it was with reference to our duty on such occasions that 
Peter asked of Christ, ' Lord, how oft shall my brother sin 
against me, and I forgive him? till seven times ?'f If 
therefore I offend you, Father Borg, (which I would not will- 
ingly do, if conscious of it,) and confess the evil I have com- 
mitted, it is your duty to forgive me." 

" Your interpretation respecting ' the kingdom of heaven ' 
is altogether new to me. Why should it be called the king- 
dom of heaven ? " 

" My good friend, it is the kingdom of heaven for which we 
supplicate the Lord, in the prayer which He has Himself given 
us, ' Thy kingdom come ; ' were it otherwise, we ought to say, — 
May we come into thy kingdom. And it is the same kingdom 
of which Christ speaks to His disciples, when He says to 
them : < Because it is given unto you to know the mysteries 
of the kingdom of heaven, but to them it is not given.' J 
Now here are the keys of the kingdom of heaven given to all 
the disciples ; that is, to all believers. In fact, the privilege 

* Matt. xvi. 19. f Matt, xviii. 21. % Matt. xiii. 11. 



MY MISSION. 



323 



granted to Peter, was also granted to all the faithful alike. 
Christ says, ' Verily I say unto you, Whatsoever ye shall 
bind on earth shall be bound in heaven : and whatsoever ye 
shall loose on earth shall be loosed in heaven.'* But to put 
the matter beyond doubt, the very same power of pardoning 
sins is given to all the disciples; 'Receive ye the Holy 
Ghost: whosesoever sins ye remit, they are remitted unto 
them; and whosesoever sins ye retain, they are retained.' t 
Do you imagine now that Jesus Christ at that time made so 
many penitentiaries of His disciples, or that He granted them 
the reserved cases in Bulla Coense ? " 

" But St. Thomas Aquinas does not understand it in that 
way," observed Chiappa; "read his work." 

" My dear master, it is better to read the Holy Scriptures," 
replied I ; "in them only should we believe. I know quite 
enough of Thomas Aquinas; you yourself may remember 
how much time I wasted over his works ! I am sorry I did. 
I feel myself now called upon to make up for it by giving my 
whole attention to the Holy Word; not only to counteract 
the impressions I formerly received, but what I have also 
taught to others, when I myself was blind and leading the 
blind. You refer me to Thomas Aquinas, and I refer you to 
the Bible." 

"How! you reject the authority of the Angelic Doctor, 
he to whom the celebrated Crucifix spoke, saying, ■ Thou hast 
written well of me, Thomas.' You dare to contradict him ! 
and make your appeal to the Bible ! None studied it more 
than he did, none understood it so fully. Do you pretend to 
say that you know it better 1 " 

" But," said I to him, " you are now going upon another 
question. I think it would be as well to settle the original 
one first." 

" I cannot argue," replied he, " with one w T ho doubts such 
authority. You know what Pope John XX. said of Thomas 



* Matt, xviii. 18. 



f John xx. 22, 23. 



324 



MY MISSION. 



Aquinas: that whoever departed from his doctrine, semper 
fuit de veritate suspectus." So saying, up rose Father 
Chiappa, and abruptly left the room. 

Father Galleani was a more quiet disputant. From the 
subject of Confession, we passed to that of Transubstantia- 
tion, and to the propitiatory Sacrifice of the Mass. When I 
found myself engaged in this argument, I confess, that losing- 
sight of moderation, I assailed the Popish system with great 
warmth, and inveighed against the impiety of its doctrines, 
so injurious to the sacred mystery of the passion and love of 
Christ. 

" I cannot conceive, my dear master," I observed, " of 
an idea more degrading to Christianity — a bread god ! I 
say bread, since what the Church of Rome calls the Body 
of Christ is actually neither more nor less than bread. It 
was bread in the hands of Christ Himself, when He said, 
' This is my body,' and it is as bread that it forms the 
mystery of the Eucharist. Christ brake no other substance 
than the bread, nor ate any other Himself, nor gave any 
other to the Apostles. Unquestionably it is a figurative sign, 
a representation of the Body of Christ, which having suffered 
upon the cross has become spiritual food, a vital nutri- 
ment, for all true believers. Bread itself can only be eaten 
in a natural way; Christ living in the body, could not be 
eaten without occasioning His death. But you will tell 
me that it is a miracle. I answer that God can unquestion- 
ably work miracles, but he cannot act against Himself — Christ 
living and conversing as a human being, could not be eaten with- 
out ceasing to converse and to live. Tell me, moreover, how 
could Christ substantially eat Himself? This monstrous 
belief was never that of our fathers, who always considered, 
when they met together to eat this bread, that it was a 
symbol of the natural body of Christ, and of His mystical 
body, the Church. And this is the true signification of the 
Sacrament. Neither in one view nor in the other can the 
words be taken in their literal sense." 



MY MISSION. 



325 



" But you are aware that the Angelic Doctor, St. Thomas, 
asserts that the whole of Christ is in the Sacrament in actual 
substance, under the form of bread and wine ; and that it is 
not circumscribed, as water in a basin • nor definitive, as the 
soul within the body ; but sacramentally, spiritually, and 
substantially present at the same time." 

" But if it be one, it cannot be the other : the substance of 
the body of Christ is physical and not spiritual; if it be sub- 
stantial it cannot be spiritual, and vice versa" 

Here we were interrupted by Father Borg, who, finding I 
gave up no one point, and that the argument was pushed on 
to contradiction — I with the Bible in my hand, and my oppo- 
nent with his Thomas Aquinas — thought best to put an end 
to it by changing the discourse. God grant that what I- then 
advanced may be like seed thrown into good ground, which 
in due time produces its fruit of life eternal ! 

After my first few visits to the monasteries, I began to 
perceive that I was looked upon with suspicion, and had to 
encounter many sour glances. I thought it better, therefore, 
to give up my mission among these people for a while, unless 
they themselves should come in search of me. In fact several, 
of various orders, did come, more especially towards evening, 
wearing a secular dress, and requesting me to keep their visit 
secret. 

At no time did I feel more impressed with the importance 
of the mission which the Lord had confided to me than in 
the latter days of the Republic. It was then that I witnessed 
prodigies of conversion, not among the priests or friars, for 
they, seeing the probable restoration of the papal government 
at hand, quickly relapsed into their accustomed notions, and 
were ready once more to submit their necks quietly to the 
bonds that held them captive alike in mind and body ; — it 
was among the laity, the professional men, and men of 
science, the tradespeople and artists, that the greatest pro- 
gress was made. Some few were of mature age, but most of 
them were young men, who were enabled, through the bless- 



326 



MY MISSION". 



ing of the Almighty, to open their eyes to the light, and to 
rejoice their hearts with the love of truth. Many whom I 
had never before seen came to tell me that they had heard 
of my ministry, and had become acquainted with the doc- 
trines I taught ; and desired to open their minds to me, and 
to co-operate with me in the establishment of a Church, in 
which Christ should be supreme, and His Holy Word recog- 
nised. 

Some of the best informed among them could give me 
very sufficient reasons for their belief ; others were anxious to 
correct their ideas, and to get rid of their errors : I assisted 
as many as I could with my own instructions, and supplied 
others with useful books for their perusal. But as much as 
possible I showed them from the Bible itself the arguments 
connected with our subject : I endeavoured to avoid all 
appearance of undue authority, and to unfold my views in a 
familiar and friendly tone, as one brother with another, and 
occasionally we engaged together in pra} T er. In this, however, 
I took care to avoid any approach to a set form or ritual, 
leaving that to be adopted upon mature deliberation, when 
our Church could openly assemble without danger. 

During the first month or two I had prayer meetings at my 
own house, every Sunday and Friday ; at which, as Christians 
before God, we all assembled. But these it was soon found 
necessary to discontinue, as they were looked upon with a 
jealous eye by the priests, evidently with the intention of 
revenging themselves, at some future time, when the old 
order of things should be restored, against such of us as 
might then remain in Rome. 

I thought it best therefore not to compromise any of my 
converts, and gave them to understand that I could no longer 
receive them, at that time, as a congregation. Nevertheless, 
on Sundays I admitted a few to private worship ; and some- 
times we met at each other's houses, or in some artist's studio, 
where it was our custom to read a portion of the Bible, and 
offer up our prayers : and I am assured that many still con- 



MY MISSION. 



327 



tinue to do so, in such a manner as to evade the search that 
is made for them without ceasing by the government, the 
despotic and uncharitable government of the Priests. May 
the Lord continue in all those who have thus far received the 
truth, that fervent spirit which shall enable them to hold fast 
together, until it shall please Him to reunite us, free citizens, 
under liberal laws, such as His gracious providence has be- 
stowed on other nations ! 

On the 2d of July the French troops entered Rome. An 
army of forty thousand men, with all the resources of military 
art, had laid siege to the city, and for three months remained 
under its walls ; one-third of which time was passed in hard 
fighting, with heavy loss on both sides, but chiefly on theirs. 
After a continual thundering of artillery, a bombardment in 
fact of fifteen days, a breach was effected and mounted : but 
nevertheless the city was not entered until the enemy learned 
that no further resistance could be maintained; when the 
wearied, half-famished troops, covered with dust and scorched 
by the sun, made their inglorious entry into Rome, with a 
tremendous park of artillery, and every hostile demonstration, 
to receive from the entire populace unequivocal marks of 
scorn and derision, even from the women and children. 

In those unhappy days I did not leave the house. Grieved 
to see the overthrow of a government which the majority of 
the people had ardently longed for, the only one fitting for our 
country, in the estimation of every one who is no longer con- 
tent to endure the deadening influence of the Papal yoke, — 
indignant at beholding a foreign power so disgracefully violate 
its own honour, its own laws, in order to invade and oppress 
a people that had no way offended it, I preferred, as many 
others did, to remain at home, that I might neither see nor 
hear what was going on. I was sufficiently rewarded for 
doing so, in a series of agreeable visits ; from morning till 
night I had persons with me conversing on religious matters, 
and I had frequent opportunities of distributing the Bible 
among them, and through them to others. 



328 



MY MISSION. 



On the 24th of June I had entered into the married state. 
During the seven years that I had been emancipated from 
Home, I might at any time have done so. And at first I had 
seriously thought of it, seeing that I was at the head of a 
small establishment, and imagining that a wife would greatly 
lighten the burthen of it; besides the advantage she would 
have afforded me in a more free and confidential intercourse 
with the sex. But I objected to it for two reasons: first, 
because, having engaged in so difficult an undertaking as that 
of a religious reform in Italy, I foresaw it would be incum- 
bent on me to journey about to different places, and that 
therefore I must be alone, in order to do so without hindrance 
or impediment; and, secondly, that my enemies might not, 
with their accustomed calumny, assert that my desertion of 
the Eomish Church had been solely prompted by my desire 
to renounce my celibacy. For although that in itself might 
have been accounted a sufficient reason to abandon the faith- 
less Church, so prophetically described by St. Paul as " for- 
bidding to marry, and commanding to abstain from meats,"* 
yet I should not have wished it to be said that I had been 
actuated by that motive only, and not by higher and more 
spiritual ones. But I afterwards saw the necessity and even 
the duty of such a step, since by taking it I should place my- 
self in a state of equality with other men. The words of 
St. Paul to Timothy, " A bishop must be the husband of one 
wife," I consider to be something more than mere advice that 
Christian pastors should marry. For my own part I have 
always inveighed against the law of celibacy, and invariably 
have advised my friends to enter, as early as they prudently 
might, into the conjugal state. Why should not I then do 
so, whilst yet in the prime of life % 

" What a scandal to the Church," I observed one day to 
some Romish priests, "is this vow of celibacy among the 
clergy. And after all, if considered synonymous with that of 



* 1 Tim. iv. 3. 



MY MISSION. 



329 



chastity, where is it kept sacred 1 Rarely indeed ! by either 
bishop, cardinal, or pope. As to the lower order of priests, 
what with temptation from within and example from with- 
out, the vow is continually violated ; and if the observance 
of it be alike injurious to nature and to society, as it 
unquestionably is, can it be good in itself, or proper to be 
enforced 1 " 

" Well, then," said they, " show us how we can release our- 
selves from our vow." 

" The Eepublican Government," I answered, " have made 
a law which declares that these vows shall be no longer bind- 
ing, and that every citizen shall enjoy equal rights. This law, 
which was issued in the month of May last, authorized all of 
us to marry, since the sole legal impediment was the pretext 
of a binding vow of celibacy." 

" It is very true," observed one of the priests, " we are now 
at liberty to get married in Rome ; but no one as yet has had 
the courage to set the example." 

" Then I will," I exclaimed ; " I promise you that before 
this Government is at an end, I shall be married, and so set 
the example of a holy action in Rome." 

Shortly after this conversation I offered my hand to Miss 
Josephine Hely, the youngest daughter of Captain Hely ; an 
amiable young lady, carefully and virtuously brought up, 
and happily for herself, as for me, imbued with Protestant 
principles, by a dear friend of hers, Mrs. Tennant, the wife of 
the Rev. Mr. Tennant, the minister of the English Church at 
Florence. This lady had always manifested a mother's tender- 
ness for her, and it is in grateful acknowledgment of it, on the 
part of my wife, and equally on my own, that I pay this testi- 
mony to her worth. We were publicly and solemnly joined in 
holy matrimony on the24th of June, 1849, according to the rites 
of our Italian Church; but as the government which authorized 
that act has since fallen, or rather has become suspended, we 
took care, on arriving in England, to have our marriage duly 
registered, at the Parish Church of St. Martin in the Fields, 



330 



MY MISSION, 



I was convinced, in the very commencement of my conjugal 
life, that I had not been too sanguine in my hopes of finding 
a congenial companion and valuable helpmate, in my destined 
and beloved partner. The similarity of our religious views, 
the facility with which she expressed herself in my native 
language, which was indeed hers also, and her ardent desire to 
co-operate with me in my designs, all made me look upon my 
union with her as another of the precious favours for which 
I had to be grateful to the Lord ; equally likely to increase 
my own happiness, and to extend the sphere of my usefulness 
to others. 

My dear wife loved me as the wife of a minister of the 
Gospel ought to love her husband. She was aware what the 
followers of Christ had to expect. I had myself forewarned 
her that if she anticipated comfort in my affection, and delight 
in my society, she would also have to experience much trouble. 
On our very wedding day I told her that the lot she would 
have to share with me would in all probability be more marked 
by tribulation than by joy, and that in this world we might 
be called on to suffer in the flesh — for the spirit cannot be 
injured — to endure persecution even unto death : she bowed 
her head in resignation to the will of Heaven, and assured me 
that she also was desirous to become a handmaid of the Lord, 
and was ready to do His will. 

It was ordained that we should soon be put to the proof. 
Scarcely a month had passed over our heads, when a sudden 
stroke divided us. Was this misfortune foreseen by me 1 
Had I no indication of its approach 1 It would be folly in 
me to say that I did not expect it. But so it was, I had no 
help for it. The hand of Him who is mighty to save kept me 
in Rome in the midst of danger and alarm. Even my wife, 
who is naturally timid, seemed at that time endued with 
a courage that rendered her insensible to the imminent peril 
that awaited me. We talked much together, concerning the 
difficulties of my position, without being able to come to any 
positive decision. In short, we saw the storm approaching, 



MY MISSION. 



331 



but knew not how to avoid it. Some advised me to be cir- 
cumspect ; others spoke out plainly of the probability of my 
being put into prison. But I laughed at them. 

" Why do you not get away 1 ?" asked one of my best friends. 
"Do you not know that already arrests are being made on 
every side 1 Do you think it likely that they will spare you, 
who have rendered yourself so obnoxious to the priests 1 " 

" My dear friend," I replied, " the present government 
have but one fault to charge me with, that of having aban- 
doned the Church and reformed my creed, and, as a natural 
consequence, if you will, entered into matrimony. Now for 
this pretended crime I am only responsible to the Inquisition. 
The civil tribunals have nothing against me ; I am no poli- 
tical offender. It is well known that ever since I have 
returned to Rome I have lived as a private citizen, and never 
held any office under the Republic ; so that I am easy on 
that score. As to the criminal courts, thank Heaven, I have 
no cause to fear them ; nor in that of the Vicar-General can 
any charge be laid against me for immorality. But do you 
think that the Tribunal of the Inquisition can ever be re- 
established 1 under the protection of France too 1 It is not 
to be thought of. At any rate, without the Pope and the 
Cardinals there can be no Inquisition in Rome, and they are 
not likely to return just yet. Indeed, I shall not wait for 
them ; I shall be far away before they come back." 

" Your reasoning is very good ; but do you imagine justice 
will be done to you 1 have you never heard the logic of priests 1 
Stat pro ratione voluntas : they have only to desire, and your 
ruin is certain." 

" My dear friend, prudence is very desirable ; but not so 
that restless apprehension which takes possession of the mind, 
to the exclusion of all other feelings, and leads us to imagine 
danger where none exists. Our Lord authorized His disciples, 
when they should be persecuted in one city, to flee unto 
another ; but who, as yet, has persecuted me ? If I fly with- 
out such persecution, what answer shall I give to the Lord, 



332 



MY MISSION. 



when he shall say to me : ' Shepherd, I had entrusted a flock 
to your care, I had even given you my lambs to feed, and to 
guide into the paths of salvation; you were their guardian ; 
and behold, you saw the wolf approach, and you fled. You 
are not their true shepherd, but a hireling who careth not for 
the sheep. Leave it to Pio Nono, who is no true shepherd, to 
desert his flock ; but you — ' Ah ! my friend, above all 
I should dread so terrible and so just a reproof. I will only 
fly when the Lord, who has placed me here, enjoins me to do 
so. Until He declares His will, I shall remain where I am." 

At this my friend shook his head, and said, " Since you are 
resolved, may the Lord keep and protect you. He will either 

remove the danger from you, or but whatever be His 

pleasure, may His gracious will be done." 

"Amen," I answered. 

Towards the end of July, I was informed that another case 
of Bibles had arrived, directed to me, and was lying at the 
Custom-house. 

" Alas !" I exclaimed, "my poor Bibles have come too late ! " 
The Custom-house had returned to its old system; the in- 
spector of books was again upon the alert, on the part of the 
master of the Sacred Palace ; it would be impossible to get them 
out of his hands ; still I resolved to make the attempt ; not in- 
deed personally, but through the mediation of others; and 
the attempt was fatal to me. My Bibles were confiscated, and 
were turned into an evidence sufficient to condemn me. The 
endeavour to introduce the Bible into Kome is a crime not to 
be pardoned, " neither in this world nor in the next ;" — it is 
reckoned as the real sin against the Holy Roman Church ; a 
more direful one, in her estimation, than that against the 
Holy Ghost. 

" Now, indeed," my friends observed, " there is cause for 
fear. This case of Bibles is a body of crime : hasten out of 
Ptome ; delay not a day." 

I confess I did indeed feel a cold shudder, even to my very 
bones, as I thought of it. I saw that my fate would be the 



MY MISSION. 



333 



same as that of the books. If they were shut up, could I 
hope to remain at liberty 1 This occurred on the 26th of 
July; I might have got away, bat I had always accustomed 
myself, especially in times of trouble, not to rely on my own 
judgment, or act from my own will. As a believer in the 
Divine providence, I desired in all things to be governed by 
the will of God; and accordingly I sought in prayer His 
guidance, determined to act as His influence should direct me. 
He appeared to require a sacrifice of me ; my testimony to 
Himself, and to our Blessed Saviour. My flight would have 
characterised me as an apostate, a deserter from my duty. 
Could I terminate my mission so unworthily 1 Should I, by 
a single act, lose all that I had obtained with so much exer- 
tion ? I remembered the prayer I had offered up on entering 
Rome, " Lord, as in this same city Thou didst send thine 
Apostle Paul to overthrow idolatry, and to announce the glad 
tidings of salvation ; and didst ordain that he should remain 
for the space of two years within these walls, so grant to me, 
thy servant, that being also sent here in thy service, I may 
remain here at least for the term of one year, in the continual 
exercise of my mission, through Jesus Christ our Lord." 
This prayer, which I then offered up in faith, could not but 
be granted ; and divine favour is not given by halves. I 
therefore considered that as I had yet only been six months 
in Rome, there were six more that I had to remain, to do the 
Lord's will — it mattered not under what circumstances I 
should be placed, I had still my work to do. The Apostles 
even in prison continued their labours. Whatever it pleases 
God to appoint for the future, it is my duty at present to 
remain in Rome. 

These reflections imparted so much comfort and satisfac- 
tion to my mind, that I look back upon these days as the 
happiest of my life. I regarded my dear companion with 
confidence and holy joy, and more than once asked her if she 
too were not willing to do the will of the Lord, and whether 
He sent us joy or tribulation, to bless His holy name. 



334 



MY MISSION". 



"Ah! yes," she replied, "have we not frequently pro- 
mised it to each other? Was it not our prayer when we 
were first betrothed, and was it not renewed on the day 
of our marriage % I am ready to submit to the will of the 
Lord." 

This also was an inexpressible satisfaction to me. To see 
a beloved wife, whom only one short month before I had re- 
ceived as a precious gift from heaven, so well disposed to make 
the greatest sacrifices for the love of God! Everything 
tended to confirm me in the thought that it was my duty to 
wait with resignation the fate that should be allotted to me. 

From the 26th to the 29th I remained at home, distribut- 
ing the Bible and speaking of the Gospel of Christ, to all 
who came to me. From an early hour in the morning until 
late in the evening I had a perpetual throng of visitors. On 
the evening of the 29th I felt more than usually tired, having 
been engaged in speaking the whole of the day. My wife was 
not very well, and at about eleven o'clock we retired to rest. 
At twelve, I heard a violent knocking at the front door. It 
was the Inspector of the Police, with three officials from the 
Inquisition, escorted by six of the chasseurs de Vincennes. 
Yes, the soldiers of the French Republic, after having de- 
stroyed a government as legitimate as their own, now lent 
their assistance to the tools of the Pope, to execute the orders 
of the Inquisition! 

These nocturnal visitants evidently came for the purpose of 
arresting me. I asked by whose authority they acted. The 
Inspector, Signor Volponi, replied, " By authority of the Pre- 
fect of Police," (at that time an officer of the French Re- 
public.) We exchanged but few words. I commended my 
wife to the care of the Lord, leaving her with her brother 
Henry and her sister Elizabeth, who at that time were living 
with us, and allowed myself to be taken away to the palace of 
the Governor. 

The next morning the chief bailiff came to reconnoitre me ; 
and after some deceitful words and lying promises, on the 



MY MISSION. 



335 



part of the Prefect of Police, sent me off, under an escort, to 
the Inquisition; where I was placed in a cell wherein two 
priests were already confined, on the charge of having taken 
part in the affairs of the Eepublic. They knew me by sight, 
it appeared; though I did not myself recollect having ever 
seen them before. 

There were altogether in the prisons of the Holy Office, at 
that time, about fifteen priests ; not one of them was accused 
of any pretended heresy, but all of having written, as well as 
spoken, against the temporal power of the Pope. 

My two fellow-prisoners soon became on friendly terms 
with me. Their desire to hear me deliver my sentiments on 
religious matters made them forget everything else ; they 
were famishing after the doctrines of the Truth, of the Word 
of God. I had not a Bible with me ; I had not been allowed 
to bring one ; but I cited passages from memory, and as I 
was well acquainted with the Vulgate edition, I quoted the 
Latin text ; and I frequently heard such remarks as, " Oh, I 
was not aware of it!" — "Indeed! I never reflected on that 
before ! " — " You are quite right ; your argument is undeni- 
able." 

The authority of the Church was the grand topic ; we 
continually returned to it ; the Primacy of the Pope, as de- 
rived from the Apostle Peter. What a surprise it was for 
them to hear themselves contradicted in this belief, which 
they had regarded as an absolute axiom ; to be told that 
among the Apostles no one was head or chief ; that Jesus 
Christ never gave any distinct diploma to St. Peter ; and that 
on the contrary, He expressly declared that no one should be 
lord or master over the others, since they were all brethren. 

"But Peter," said they, " was always foremost in speaking; 
he answered for the rest, without being called upon to do so, 
as one having authority." 

" St. Peter," I replied, " was characterised by his great 
boldness, which indeed often amounted to presumption : his 
words to our Lord were : ' Though all men should be offended 



336 



MY MISSION. 



because of thee, yet will I never be offended ;'* and, again, 
' Though I should die with thee, yet will I not deny thee ! ' t 
You know how this proud boasting ended. He was also bold 
when he requested Jesus to enable him to walk upon the 
water ; but this daring soon gave place to fear, and he began 
to sink. His presumption even went so far as to 1 rebuke ' his 
Lord and Master, when He told His disciples ' that he must 
go unto Jerusalem, and suffer many things . •. . and be killed. 'J 
And did not Peter well deserve the reproof he then received : 
£ Get thee behind me, Satan, thou art an offence unto me : for 
thou savourest not the things that be of God, but those that 
be of man ' % § So much for the authority of this Prince of 
Apostles, as he is called, and his claim to supremacy, dignity, 
and infallibility in the Church ! St. Paul, at any rate, does 
not seem to admit it, when he says, ' But when Peter was 
come to Antioch, I withstood him to the face, because he was 
to be blamed.' 1 1 It is to be noted that this took place at 
Antioch, where, according to the Church, of Rome, St. Peter 
established the first pontifical chair, and, consequently, where 
he may be supposed to have spoken ex cathedra.'''' 

My poor friends had no more to say. One of them was 
extremely docile, and from the first was disposed to admit the 
authority of the Bible. The other was equally desirous to 
understand the truth, but he could not divest his mind of its 
old prejudices : he was pained to see the idols of his temple 
destroyed. We discussed these subjects every hour of the 
day, and during part of the night. An oppressive, suffocating 
heat prevented our sleeping ; what little breath we had we 
employed in these discourses, and in occasional prayers. The 
second clay after my arrival, the least docile of my new 
friends yielded to my arguments; both were now converted 
to my opinions. Towards evening we were engaged on the 
important question, as to the sole mediation of Jesus Christ, 
to the exclusion of that of the Virgin Mary and of the saints, 

* Matt, xxvi 33. f Matt. xxvi. 35. + Matt. xvi. 21. 
§ Matt. xvi. 23. || Galat. ii. 11. 



MY MISSION. 



337 



when suddenly the door of my prison opened, and I was laid 
hold of by two of the officials of the Inquisition, and by them 
taken out and delivered over to a party of carbineers, to be 
conducted to the Castle of St. Angelo. 

My two friends were in despair at seeing me removed; 
one of them could scarcely refrain from tears. I shared in 
their emotion, and invoked the blessing of Heaven in their 
behalf. 

Arrived at the castle, I was confided to the guidance of a 
single carbineer, who took me within side, and led the way to 
the upper part of the fortress, where the secret prisons are 
situated.* 

" Can you tell me, my friend," I inquired of the carbineer, 
who seemed a good sort of a man, " why I am removed from 
the Inquisition to this castle ? Is it better or worse, with 
respect to accommodation?" 

"Pretty much the same," he replied. "As far as I can 
learn, it appears that you have been removed from the 
Inquisition, because the great wall that lately surrounded it 
is now destroyed, and the prison is not considered sufficiently 
secure. I believe too, that it has been deemed expedient to 
place you out of the way of the priests who are confined 
there. You are looked upon with great mistrust in conse- 
quence of your dealings about the Bible. You know it is 
prohibited in Rome." 

I was now locked up in the remotest part of the fortress, 
la Gemella Seconda. 

* There are also dungeons underground, so horrible that no one has been 
known to survive in them more than a few days ; they are like wells, completely 
dark, and wet. But these are no longer made use of. 



Z 



CHAPTER XVI. 



THE CASTLE OF ST. ANGELO. 

Conducted into this cell, in which from some unseen cause 
there was a most offensive odour, I was shown in one corner 
a mattress that seemed to have served as a bed for dogs. 

" There," said my gaoler, " you can take your rest when 
you like. We cannot leave you any light, for it is altogether 
prohibited in your case. It is a new regulation, which is not 
in force with respect to prisoners for political offences. We 
do not know, at present, on what charge you are brought 
here." 

So saying the gaoler retired, closing the first and second 
doors ; and I remained in darkness in the middle of my dirty 
cell, oppressed by the heated unwholesome air which I could 
scarcely breathe. I was abandoned by man, but my God 
was with me. Hence, though deprived of everything, I felt 
I was not utterly forsaken. Fatigued and exhausted, I 
needed repose ; but without food, which for three days I had 
scarcely tasted, I could not sleep. I passed the night in 
prayer to my God, and found comfort in the remembrance of 
the sufferings my Saviour endured for our sakes. 

Sometimes my thoughts reverted to my Christian brethren, 
and particularly to those who, as I well knew, continued to 
love me. 

" Oh ! " said I to myself, " if they could know of my 
imprisonment, I am certain they would put up their most 
fervent prayers to the Almighty : my dear friends in England 
— brethren of the Evangelical Alliance — friends in France 



THE CASTLE OF ST. ANGELO. 



339 



and in Geneva ! God, thou wilt listen to the supplications 
of thy children, and grant their prayers ! " 

The following day, by the little light which glimmered 
through a high narrow window, I could better examine my 
habitation; and found the bad smell proceeded from the 
pavement, the bed, and still more from a wooden box, placed 
at the outside of the window, as if to obstruct both the air 
and the light, and that contained a quantity of filth and 
rubbish, which there were no means of removing ; as it was 
fastened down at the outside, and had on the inner side an 
iron grating, which, together with the bars of my window 
prevented any access to it. My inviting mattress was to 
serve the double purpose of bed and chair. The walls, on 
which my eyes must necessarily rest as soon as I opened 
them, were scrawled over with monstrous figures and dolorous 
inscriptions in charcoal, by those who had been confined 
there. I thus learnt that this cell had contained thieves, 
assassins, and amongst others the notorious Abate Abbo, of 
whose horrible crimes and cruelties I have already made 
mention. 

At a certain hour of the day I was visited by the gaoler, 
who said to me courteously : 

" I am sorry you should be treated in this manner. 
I know who you are, and I know what you are accused of; 
you have cause to rejoice in your alleged offence, but at pre- 
sent it is expedient that you should resign yourself to this 
hard treatment ; perhaps I may be able in some measure to 
soften the rigour of it. Suffer patiently, and put in practice 
what you teach others." 

" My kind friend," I replied, " you have a heart formed for 
compassion. The exhortations and professions that I hear 
from your lips show me you intend to do all you can to cheer 
my imprisonment ; and even though you should not be 
permitted to offer me any other charity, I shall always be 
grateful for this — that I receive your sympathy. Oh ! believe 
me it will be requited to you by Him who has said through 



340 



THE CASTLE OF ST. ANGELO. 



Jesus Christ, ' Whosoever shall give to drink a cup of cold 
water only, in the name of a disciple, verily I say unto you, 
he shall in no wise lose his reward.'"* 

"And where is it that Jesus Christ says these words V 

" In the Gospel written by St. Matthew." 

" I would willingly read it, if I understood Latin." 

" It is to be had in Italian — good Italian ; I will tell you 
where you can procure it, by asking for it in my name." 

This man in a very short time became my friend. I can 
now speak of him without fear of doing him any injury by 
my disclosures, because I have heard that he has given up his 
employment, and is no longer in the Roman States. 

He was not the only gaoler, but he was one of the chief 
amongst them : he was nevertheless always in fear of his 
subalterns, who watched him very closely, and informed 
against him whenever they had any excuse for so doing; 
insomuch that however cautious he might be, he was fre- 
quently reproved by the superior, for being too indulgent. 

These prisons were all filled with people thrown in for 
various imputations, and consequently subject to various 
courts. 

Eighteen different tribunals, some lay and some eccle- 
siastical, were re-established in Rome, on the return of the 
priests; besides these there were the Inquisition and the 
French court martial. The greater part of the prisoners did 
not know under what judges they would come, or what crime 
was to be imputed to them. Thus passed away six months, 
and none of them yet knew by whom, or for what offence, 
they were going to be tried. As to myself I was very soon 
told on whose accusation I was placed there, without, how- 
ever, being informed upon what charge. 

Captain Gennari, who had the custody of those detained in 
the fort, came after a few days to tell me that I was under 
the tribunal of the Inquisition ; — that the Commissary of the 
Holy Office, Father Cipolletti, had sent for him, to tell him 
* Matt. x. 42. 



! 



THF CASTLE OF ST. ANGELO. 



341 



I was to be watched with the utmost vigilance, and treated 
with the greatest rigour; without seeing any one, or com- 
municating with a single individual, either verbally or in 
writing : in short, without light in the evening, or anything 
whatever beyond what was absolutely necessary to prolong 
my existence. This official communication was sufficient to 
prevent my flattering myself that I should meet with gentle 
treatment, or even with common humanity, unless I obtained 
some indulgence from the good nature of the gaoler. 

Captain Gennari, when he spoke to any one of his mode of 
acquitting himself in his office, used to say — " I do my duty 
as a soldier, and if my own father were imprisoned here, from 
whatever cause it might be, I should not treat him any 
better than the rest." Nevertheless, this impartial man 
knew how to relax his severity towards those who could 
afford to be generous. 

My imprisonment continued with unabated rigour, and all 
the consolation I found was in the comfort of the Holy 
Spirit, and the kindness of the good gaoler. He redoubled 
his visits, and often came twice during the day to condole 
with me. 

" Tell me," said he, one day, " what I can do for you, to 
render your confinement less irksome." 

" You can do me one favour, which would be the greatest 
of all under this heavy tribulation. You know my residence, 
where my wife now is ; go, and inquire for a book for me, 
the book that I constantly read, and the not having it 
with me now is my greatest trouble — that is, my Bible. In 
this way you may render me a double service. Tell that 
dear creature, also, that I am in good health and perfect 
tranquillity of mind." 

" Yes," said he, " I can serve you so far, and I promise you 
I will." 

On the morrow, he came back in high glee. 
" Your wife and all the rest salute you, and she sends you 
the book." 



342 



THE CASTLE OF ST. ANGELO. 



" God be thanked!" 

My good gaoler offered to take care of my Bible for me, 
and asked me to make him acquainted with its contents. 
No one can imagine how I enjoyed the first time I read 
it to him ; and he continually contrived opportunities for 
availing himself of my instructions. I spoke to him one day 
of the gaoler at Philippi, and how he was called by God, and 
taught by the holy apostles, \nother time I read to him 
the parable of the Prodigal Son which touched him so much, 
that he would read it again himself. 

" Oh, what a noble book is this Bible ! " he exclaimed ; 
"but do the priests believe that it contains the word of 
God?" 

" They say they believe it," I replied, " but their actions 
contradict their assertion ; in fact, they neither read it them- 
selves nor let others read it." 

" I understand why — this book does not approve all that 
they say. If wt, ,-ere to read it attentively, could we after- 
wards believe in their childish stories ? " 

Whenever I expounded the Scriptures to him, he seemed 
as if he could not look at the pure doctrines of Chris- 
tianity, without confronting them with the corrupt practices 
of popery. 

One time he did not visit me as usual, but another came in 
his place. 

" Is it true," said my new gaoler to me, " what they say of 
you, that you are put into prison for reading the Bible? 
But how is that ? — is it prohibited ? Is it not the book of 
God?" 

" Yes, certainly it is the book of God ; this the pope con- 
fesses ; nevertheless he does not wish it to be read, because 
he says that no man but himself can understand what God 
says." 

" Would God, then, have spoken not to be understood ? 
Is it likely that God would speak only to the pope, and 
a few others, like the kings of the earth? I believe that 



THE CASTLE OF ST. ANGELO. 



343 



God has spoken for all, and that what is written, is written 
for all." 

" My good friend, you show more intellect than the pope, 
and more good sense than all his priests. Do not let them 
impose upon you. Read the Bible, you will obtain one 

ask for it in my name, and it will be given 

to you." 

Three or four other gaolers came to me ; all spoke, more 
or less, the same language; these were all soldiers. Were 
they not more worthy than cardinals ? But of all these men 
the first was the one to whom I was the most attached, and 
he, by the mercy of God, was the most attached to me. I 
was his counsellor in his difficulties, his consolation in his 
afflictions. I was, he said, a friend and a father to him : and 
he was of great benefit to me, for he frequently was able to 
temper the severity of my imprisonment. 

" I know," said he one day, " why they do not wish you to 
hold any communication with others. It is that you may 
not speak to them of the Bible, of the Gospel, of Jesus 
Christ. I will not be the means, however, of depriving those 
who would derive profit from it of this opportunity. I will 
open the door that communicates with some other cells, 
where several have already begged me to allow them to 
speak to you; M. Gazola has often made the request. I 
know that you will always do good, and never harm to any 
one ; now I will willingly give you an opportunity to do this 
good, and I trust that God will protect us both from the 
power of our enemies." 

" Oh ! my dear friend," said I to him, "it is surely the 
Lord who has inspired you ; do not doubt that He will be 
with us, if we faithfully serve Him." 

After this time, the door of my prison was occasionally 
left unfastened, so that I might communicate with those who 
were confined in the same part with myself. Several that 
could not visit me in the day-time came at night. I am 
sorry that I cannot at present enter into more particular 



344 



THE CASTLE OF ST. ANGELO. 



details., since, at the time I am writing, the major part of my 
fellow-prisoners are still in confinement, and the remainder 
are either in Rome or in the Papal states, and consequently 
under the jiuisdiction of the Inquisition. I could otherwise 
relate many things which our good brethren would be de- 
lighted to hear ; I may however make the general remark, that 
whenever I communicated with my fellow-prisoners, our con- 
versation invariably turned on religious matters; it was a 
subject of rejoicing for us when our prison doors were 
opened, which each day the gaoler was requested to do at as 
early an hour as possible. I continued my lectures for the 
space of a month, and during that time my Bible was in fre- 
quent circulation among them. 

The treatment experienced in this prison is certainly not 
so bad, in most cases, as it is in every other within the walls 
of Rome. The Castle of St. Angelo is chiefly set apart for 
prisoners of distinction. Cardinals and prelates who fall 
into disgrace with the pope are confined in it. For this pur- 
pose there are a variety of apartments; in one of them are 
shown the iron rings that had the honour of securing the 
cord with which the celebrated Cardinals Caraffa, Coscia, and 
others were hung. Pope Clement VII. was likewise a 
prisoner in this fortress, at the time of its occupation by the 
Imperial forces, which he himself had called into Rome. 
The records of this edifice, which, as eveiybody knows, was 
originally the mausoleum of the Emperor Adrian, would 
throw considerable light on the history of the papacy, and 
unfold many of the evil deeds of the popes. It has been the 
scene of the most unheard-of cruelties, as well as of the most 
shameless and revolting obscenities. The well-known orgies 
of Pope Alexander VI., which were celebrated partly in the 
gardens of the Vatican, and partly in the Castle of St. 
Angelo, have left a stain upon its walls that can never be 
effaced. Like the Pope's bulls, it serves " ad pe?yetuam rei 
memoriam." * In one of the halls are the notorious pictures 

* Every Papal bull commences with these words. 



THE CASTLE OF ST. ANGELO. 



345 



by Julio Romano, of which it would be difficult to decide 
whether the artistical skill they display be more admirable, 
or the subjects they represent more grossly indecent and 
detestable. Colonel Calandrelli, one of the most valiant 
defenders of the republic, and a triumvirate, after Mazzini — 
a gentleman equally learned in the history of his country as 
he has shown himself brave in her service, has assured me 
that he has a work ready for publication, in which the whole 
history of this celebrated castle is unfolded from authentic 
documents. 

My imprisonment was a source of much trouble and un- 
easiness to the three cardinals whom the pope had commis- 
sioned to take the reins of government. They frequently 
sent for Captain Gennari to inquire concerning me, and to 
give fresh orders respecting my safe incarceration. I re- 
member on one occasion the good gaoler having kindly 
opened for me the door of communication, hastily returned, 
and with his hand made signs to me to re-enter my cell 
with all speed, that he might again close the door. Another 
time, very early in the morning, while I was yet lying on my 
before-described mattress, the outer door was opened in a 
very unusual manner, and I heard the voice of Captain 
Gennari, who loudly called out : " Here he is ; come in, Sir, 
and certify for yourself that Signor Achilli is here;" then 
opening the door of my cell, he called to me by name, and on 
my replying to him, observed to his companion, " You hear 
the voice of Signor Achilli, do you not ? Be assured the 
Cardinal's orders will be duly attended to." Then putting his 
head into my cell, he whispered to me, " He comes from the 
Cardinal- Vicar, with fresh orders as to your more close con- 
finement." 

After this my poor gaoler began to take fright, and durst 
no longer allow me to have my door opened as usual: he 
assured me that he was alarmed for me, as well as for himself; 
as the first thing that would be done, in case his indulgence 
was discovered, would be his own removal, and the appoint- 



346 



THE CASTLE OF ST. ANGELO. 



ment of another in his place, who would have orders to treat 
me with greater severity. I afterwards learned that a new 
prisoner, who had been placed in a cell near my own for some 
misconduct two or three days before, had informed his father 
confessor that he had seen me go out and converse with other 
prisoners ; and from what he heard, it appeared to him that 
I had preached Protestant doctrines to them, and that they 
had become my followers. The confessor told all this to the 
cardinals, but, fortunately for me, he had the reputation of 
being so great a liar, that he obtained no credit with them 
for his statement, however true it might be • so I heard no 
more of it. 

In the midst of these apprehensions, and with the possibility 
of finding myself put into irons, my courage never gave way, 
neither did my zeal diminish in the cause of my friends. I 
continued, as often as I could, my accustomed discourses, as 
if I were at liberty, and in a land of freedom. I took no 
precaution as to whom I addressed myself ; my sole care was 
to render my subject intelligible, and to impress on the mind 
of my hearers a lasting idea of its importance : with the 
learned my arguments were more scientific ; with the unin- 
structed, more simple and familiar. 

In this way my mission continued to progress even within 
the walls of a prison. The cardinals, in ordering my incar- 
ceration, imagined they had put a stop to my operations, 
whereas they only accelerated them. We laughed, inside 
the castle, at the wise precaution of sending me where many 
of the bravest and the best of the Roman citizens were at 
that time confined. The city itself was a desert in comparison 
with the prisons, which were full to overflowing. Had I been 
allowed to remain unmolested in my own house, I could not 
have obtained half the success I met with among my fellow- 
prisoners. Unquestionably I suffered very much in my con- 
finement, separated from my dearest friends, and tormented 
by the thought of the grief they must feel ; but in the midst 
of these sorrows, I derived consolation from the idea, that 



THE CASTLE OF ST. ANGELO. 



347 



the grand work on which I was engaged was, through the grace 
of God, and the blessing of his Divine providence, steadily ad- 
vancing. I rejoiced, too, that it was carrying on in Home, and 
at the very time, too, when, through foreign compulsion, every- 
thing was returning to papacy, and to Pio Nono ; who had 
not only destroyed his own work of liberty, but even the 
small remains of it that had existed under his predecessors. 

At a period when the most horrible slavery was imposed 
on us through the generosity and consistency of the French 
nation, I alone remained free ; I, the most hated of all, the 
most detested by the pope and the cardinals, even more so 
than Mazzini himself, I had the privilege granted me by 
the representatives of the two governments, to make war 
against the pope and the papacy, with undiminished advan- 
tage and success. And this was all they gained in shutting 
me up in the fortress of St. Angelo. 

Every time they renewed their persecution of me, I think 
my power increased. I am not a man to be easily put down. 
In considering myself as a servant of the Lord, I feel as a 
rock, on which the tempestuous ocean spends its utmost fury 
in vain. 

The severity of my imprisonment denied me the gratifica- 
tion of seeing any of my friends who were at liberty, neither 
was it in the power of my kind-hearted gaoler to be of ser- 
vice to me in the matter. There were too many doors to 
pass through; each of them had its own separate turnkey, 
and it was hopeless to think of conciliating them all. The 
only person who had hitherto been allowed to visit me was 
the English consul, Mr. Freeborn, who had, when I was first 
taken, obtained permission to do so from the French general ; 
but the cardinals interfered afterwards, and gave orders that 
no permission should be valid except what came from the 
Inquisition or the pope, so that an end was soon put to his 
visits. 

A deputation from the Evangelical Alliance, composed of 
my two good friends, Mr. Tonna and M. Meyrueis, the one an 



348 



THE CASTLE OF ST. ANGELO. 



English and the other a French gentleman, who were sent to 
intercede in my behalf, were also, on application to the car- 
dinals, refused admittance. On referring their petition to 
the pope they were again denied, and I found that I was more 
rigorously treated after it ; more closely confined to my cell, 
and threatened with even greater severities. 

Nevertheless, through the blessing of God, I never before 
enjoyed such perfect tranquillity of mind; never in society 
had I been conscious of more cheerfulness, and when I was 
drawn into conversation I inspired others with the same 
feeling. I bade them trust in the providence of God, who 
would restore to his people their rightful liberty. Hence 
arose a long discussion on this divine attribute. I let every 
one propose his objections, which it was a pleasure to me to 
answer. Another time I was consoling one of my com- 
panions for the injustice of the tribunal that judged him. 
"Oh, my friend," said I, "you look for justice from men. 
Can you expect it from those who do not fear God? Is not 
justice an attribute of the Deity 1 ? No man can be just who 
departs from God. How then can justice be restored amongst 
us? Only by regaining the knowledge and faith, the fear and 
love of God. And what we say of justice may equally be 
said of truth. There can be no truth among a people, where 
the pope is exalted into the place of God. From the 
earliest times he has been a liar, and his lies obtain credence 
even in other countries, because they emanate from Rome. 
If we, then, no longer admit them, let us be the first to 
denounce that popery by which Rome is oppressed and 
dishonoured." 

These discussions could not fail to produce their effect; 
which was gradually to withdraw those who listened to them 
from popery, and to lead them unto God, through Christ. 
The blessing of God is with those who honour Him, and I 
hope myself to reap the fruits of what I have sown. I relate 
these things, not to take pride in them as my own work, but 
as proceeding from the bounty of the Lord. I should not 



THE CASTLE OF ST. ANGELO. 



349 



have come to prison by my own choice, but for wise ends it 
was so decreed by Divine providence. 

Whoever views my imprisonment merely as the work of 
man, sees in it only injustice and cruelty; but those who 
regard it as the permission of God, discern in it abundant 
proofs of his wisdom and love. Many a time have I blessed 
God for the favour He showed me in choosing me to com- 
mence the great work which will be redemption to the Ro- 
mans, and regeneration to all nations. It has commenced, 
and is now in progress. To carry it on, God has chosen 
persons who would not have been thought of by us, any 
more than we should have thought of Galilean fishermen 
becoming the apostles and promulgators of a doctrine which 
was to influence the whole world. 

The reformation of Rome is entrusted to Romans. On the 
reformation of Rome depends that of Roman Catholicism. 
Those who would concur and co-operate in this work must 
do it by succouring the Romans. 

" Do you think," said one of my companions in prison, one 
day, "our reform will go onl Will Rome ever be reformed? 
Will Italy ever become protestant?" 

" I believe," replied I, " that Rome will be reformed one 
day, like London, Berlin, Edinburgh and Geneva." 

The question whether Italy will ever become protestant 
was discussed by me one evening, with the Abate Gioberti, at 
Paris, in December 1847. He referred me to some pages of 
his ' Modern Jesuit,' in which it is maintained that Italy never 
will be protestant : I, on the other hand, referred him to 
history, to the true history of our country, which shows how 
great has been the tendency towards protestantism in Italy, 
and what efforts have been made to promote it. I agreed 
with the learned Abate that the title of Protestant, as ex- 
pressive of a division, or religious sect, should be avoided. 
The Italians, and amongst them the Romans, profiting as 
they ought to do by three centuries 1 experience of other 
nations who have abandoned popery, could not properly 



350 



THE CASTLE OF ST. ANGELO. 



denominate themselves anything but Christians. Were they 
once to renounce the pope, none else could impose upon them 
either doctrine, form, or name. The questions which to this 
time have agitated protestantism, and which now divide 
England into various parties — episcopalian and presbyterian 
— baptist, methodist, &c. <fcc, would never disturb the peace 
of Italy. On right principles the Italian church would be 
organized with great simplicity, and every one left at full 
liberty to worship God in the manner best suited to his own 
spiritual views. What I now call the Italian church does 
not assume to be a national church, with exclusively privi- 
leged forms of government ; no, it presents itself to Italy as 
its ancient church, in the unity of faith and spirit ; but in 
diversity of form, government, and modes of worship. Being 
thus associated with all the Christian churches throughout 
the world, it would have nothing exclusively Italian but the 
language. 

In these conversations with my friends, I had the satisfac- 
tion to think that what was said to few would be repeated to 
many. What I uttered within the walls of the castle, in a 
secret cell, was quickly circulated throughout Rome, and 
spread abroad, making an impression that could not be 
effaced. In this manner five months of my imprisonment 
had already passed away, and I was yet left in ignorance of 
the crime by which it had been incurred. 

I had forwarded my protest to the French government, 
and the strongest remonstrances had been sent to Paris by 
my dear brethren of the Evangelical Alliance, yet there 
appeared to be no prospect of my release ; but I may say, 
with sincerity, that since I have consecrated my life to the 
Christian ministry, so long as I am engaged in its service 
I am satisfied. I was now in the full exercise of this ministry 
during my imprisonment, and no one who has heard my 
narrative can doubt the satisfaction it gave me. Thus far, 
therefore, I was contented with my situation ; and if I could 
have supposed that the Roman government would not alter 



THE CASTLE OF ST. ANGELO. 



351 



it, but that I might continue to pursue the same course, 
I should in truth have besought both God and men to leave 
me in it; because I might perhaps have been more useful, 
imprisoned in Rome, than at full liberty elsewhere. 

But the priests were tired of enduring my boldness and 
audacity. They took it as an insult to them, that I continued 
in prison to repeat the very same offences for which I had 
been incarcerated. All my friends declared to me, that I must 
either be released and sent out of Rome, by the contrivance 
of foreigners, or that I should be put out of the way altogether, 
by the priests themselves. 

Reflecting on this idea, I began to think whether it was 
the will of God my life should be sacrificed ; but a voice 
within seemed to tell me — no. I had done too little, as yet, to 
see my work so soon crowned with success. 

It was the 24th of December — a solemn day in Rome, full 
of kindly feelings as well as of superstitious observances. On 
this day good wishes are exchanged and presents made amongst 
friends ; favours are granted, and the boon that should then 
be asked it would be deemed a sin to deny. We prisoners 
wished happiness to those who opened our doors, and they 
cheerfully returned our salutations. My good gaoler, full of 
benevolence, came to me before I had risen. 

" Good morning," said he, " and better luck ; I bring you 
good news." 

" What news?" said I. 

" An order is come from the French general Baraguai 
d'Hilliers, to let two gentlemen speak with you — undoubtedly 
two of your friends ; and what is still more satisfactory, it is 
with the consent of the cardinals." 

" Do you know the names of these friends of mine V 

" Only one of them, ' Doctor Bambozzi and companion,' 
so it is written." 

" My dear fellow, do you really believe these can be my 
friends 1 If they were so, do you think the cardinals would 
let them speak to me 1 They did not give this permission to 



352 



THE CASTLE OP ST. ANGELO. 



those two who posted all the way from England and France 
to obtain it. I do not know who Doctor Bambozzi is, and 
I cannot imagine what he can want with me." 

" But if they be not friends, what can they be 1 " 

" Enemies, assuredly. No person sent by the cardinals 
can have any occasion for an order from a French general." 

" It may be a trick — one of those tricks so frequently 
played off in priestly Rome. Baraguai d'Hilliers does not 
know the priests ; they may be plotting together something 
to compromise him." 

This visit, announced with so much ceremony on Christmas 
eve, did not take place till the last day of the year. The 
supposed friends were the Fiscal Judge of the Inquisition, 
Monsignor Bambozzi, and his Secretary, Awocato de 
Dominicis. 

Monsignor Bambozzi is one of the most courteous of men. 
Those who, hearing of the Fiscal Judge of the Inquisition, 
might picture to themselves an austere man, with a crafty 
sinister air, would find they were quite mistaken in their idea. 
No, he is a very polite little man, a sacristan priest, paying 
compliments to everybody, always smiling, with his snuff-box 
in his hand ever ready to offer a pinch. The other was a poor 
needy-looking personage, with nothing unfavourable in his 
aspect, and evidently following his occupation to earn his 
bread. 

I was first desired to give an exact description of myself. 
The prelate then made a sign to the other to write, and began 
to dictate to him in Latin. 

" A certain man (homo quidam) appeared before me de- 
claring himself to be — What is your name 1 " 

I told him my name, my age, &c. He went on : — 

" Giacinto Achilli, son of born at aged 

& c<;) dressed," (here followed the description of my 

dress from head to foot) — " confined in this prison, &c. ; 
being asked if he knows why he is detained in prison, answers 
Answer this question. 



THE CASTLE OF ST. ANGELO. 



353 



" ' It is what I wish to know. I have been six months 
confined here, and have never yet been told, nor do I know 
the cause of my imprisonment.' 

" Interrogated whether he knows under what tribunal he is 
now examined, answers — 

" ' It is what I wish to know.' 

u And being told that he is examined by the magistrates 
of the Holy Roman Universal Apostolical Inquisition, answers — 
" ' I am glad of it. Speak frankly.' 

" Admonished to tell the truth, and to recognise in this 
fact the justice of God and not the vengeance of man, he 
replied to the first part — 

" 'I promise to tell the truth :' on the second he was 
silent." 

At this juncture, Monsignor Bambozzi drew out a quire of 
paper, covered with writing, and began to read the first page ; 
from which I perceived it was the minute taken down the 
second day of my imprisonment, by a judge of the cardinal- 
vicar's : consisting of a general interrogatory on the whole 
of my life — that is to say, my education, my studies, my 
public functions, my occupations, my journeys, and especially 
that to the Ionian Islands, Malta, England, &c, till my 
return to Rome ; what I had done during the Roman 
Republic, and finishing with my imprisonment. All this 
confronted anew with numerous questions, formed the sub- 
ject of my first interview with Monsignor Bambozzi and his 
companion. 

In a moment the news resounded through St. Angelo, that 
the judges of the Inquisition were come, with the special per- 
mission of the French authorities, to take possession of me. 
The indignation this intelligence excited was great ; and was 
expressed in no very measured terms, against both the priests 
and the French. I smiled amidst the universal excitement ; 
but I may safely say I was the only one who did so. 

Four days afterwards the judge and his companion 
were again announced ; and I had to submit to a fresh 



354 



THE CASTLE OF ST. ANGELO. 



and very long interrogatory, carried on like the former one 
in Latin. 

First, as to why I had abandoned the Order of the Domi- 
nicans, from which I had received, even up to the latest 
moment that I was connected with it, the greatest proofs of 
esteem and good-will ; insomuch, that I had been promoted, 
whilst yet in my youth, to posts so high and important that 
they were difficult to be obtained even by the aged. 

Secondly, why I had afterwards abandoned the ministry of 
the Eoman Church, my theological functions, the mass, and 
other religious duties ; thus showing myself thankless and 
ungrateful for the education I had received, and for the 
interest taken in me at Rome 1 

Thirdly, what complaint I had to make, if any, of the 
lenient correction I received on my being summoned before the 
Inquisition in 1842, the sole object of which was to recall me 
to the right path % 

Fourthly, and lastly, why I had left Rome, and quitted 
Italy altogether, to take refuge in Protestant countries ; thus 
making myself a public subject of conversation, to the scandal 
of my best friends, and the fearful injury of my own soul 1 

To these questions I calmly and briefly replied — 

First, that with regard to leaving the Dominicans I had 
been induced to do so from motives of conscience, though I 
still retained a grateful remembrance of all the kindnesses 
I had received from them ; and that what I had done was 
with the full permission and licence of Pope Gregory XVI. 

Secondly, that it was equally from motives of conscience 
I had left the ministry of the Roman Church. 

Thirdly, that far from bringing any complaint against the 
Inquisition, I had quietly resigned to it all the charges of the 
ministry, testifying thereby to every one who might be willing 
to understand me, that from that time I intended no longer 
to be connected with the Church of Rome in any way what- 
soever, regarding myself as subject to no one, in matters of 
faith, save God alone. 



THE CASTLE OF ST. ANGELO. 



355 



Fourthly, that my leaving Rome, and Italy altogether, was 
the natural result of the steps I had previously taken • that 
whether I went to the English or Spanish dominions, or any 
other, could be a matter of consequence to no one, provided 
I lived an upright life, wherever I might be ; and as I felt 
conscious that this had been the case hitherto, I did not con- 
sider myself called upon to render an account of my actions 
to any man. 

I had reserved to myself a more lengthened and argumen- 
tative conversation, when Monsignor Bambozzi should enter 
upon the question of matters of faith ; he not only, however, 
left that subject untouched upon, but even turned it aside 
when I endeavoured to lead his attention towards it : nay, he 
went so far as to order the gaoler to let me take the air 
every day, for about a quarter of an hour, on the terrace of 
the castle, saying that he was quite satisfied with me, and 
that we were perfectly agreed. Yet how he could imagine we 
were so, when my opinions had been diametrically opposed to 
his, and all my answers a direct rebuff to his questions, I 
cannot understand. The fact is, that the Inquisition has 
always been about as anxious after truth, for its own sake, as 
Pontius Pilate was, in the presence of the Lord. 

Both my judge and his companion, however, upon taking- 
leave of me this second time, shook hands with me, saying, 
that I should see them again shortly. 

Eight days elapsed, when I was once more asked for. " It 
is Bambozzi," cried my fellow-prisoners ; and I went down 
stairs laughing, in the expectation of seeing him again ; but 
in his place I beheld a priest of the Oratory, alone. He was 
full of compliments and civilities, on our meeting; and I 
asked him at once his name, and the cause of his visit ; for 
as soon as he opened his mouth, I perceived by his accent 
that he was not an Italian. He replied that he had come to 
see me purely out of good-will ; and showed me his name in 
{ the title-page of a book : " Dr. Augustine Theiner, of Prus- 
sian Silesia, Professor of Ecclesiastical History in the College 



356 



THE CASTLE OF ST. AXGELO. 



of the Propaganda in Eonie." He went on to say that he 
was grieved to find me in snch a situation, but that still all 
might turn out for the best, if I would only be teachable to- 
wards God, and the Holy Mother of the Roman Catholic 
church. This at once brought us to the question, whether the 
Roman church alone had a right to be called Catholic? I 
maintained that it was a church, but not the church, and by 
logical consequence could not be called universal, for the sim- 
ple reason that Rome was not the whole world : — that the 
Pope was Bishop of the Roman church alone, and not of the 
Catholic church ; the proof being that many hundreds of 
bishops exist in the church, some dependent upon, and others 
independent of Rome ; without reckoning all those Christian 
churches which pride themselves on having no other bishop 
than Him mentioned by Peter : " For ye were as sheep going 
astray, but are now returned unto the Shepherd and Bishop 
of your souls."* 

He asked me, smiling, what my church was 1 I told him 
it was that of which St. Paul speaks : t " The general 
assembly and church of the First-born which are written in 
heaven." To a few other questions I replied to the same pur- 
port. He exhorted me to read his book, printed by the Pro- 
paganda, in which he had shown me his name ; and then took 
his leave. 

This book is a " History of the Reformation in Sweden," 
written, it would appear, on purpose to blacken the fame of 
those staunch Reformers, the good King Gustavus and the 
excellent Oloff Peterson ; and to have the opportunity of 
using every description of epithets, the most offensive he could 
find, against Luther. It has had the honour, as the author 
told me, of being translated into French by M. de Montalem- 
bert, and into English by Dr. Newman, who is also become a 
priest of the Oratory. A second and third visit from Dr. 
Theiner, who came to me with other books of his own writing, 



* 1 Pet. ii. 23. 



f Heb. xii. 23. 



THE CASTLE OF ST. AXGELO. 



357 



which he earnestly requested me to read, were occupied with 
continual questions on the Roman church ; he resting upon 
certain passages of the holy Fathers, to prove that it is the 
Catholic church, and I upon passages from the Fathers also, 
to show that what they called Catholic, was the Roman 
church together with all others, those only excepted which 
deviated from the teaching of the Holy Scriptures, and from 
the faith of Christ, — the Roman Church being so different in 
our days, and especially since the Council of Trent, from what 
it was in those of the holy Fathers, that if they were now 
living they would be the first to protest against it, and to se- 
parate from it ; that before the present Roman church could 
be called Christian, a reformation in it was indispensable; 
the Jewish and the Pagan elements being so mixed up with 
both its doctrines and worship, that there hardly remains in 
it a shade of primitive Christianity : that let but the pope 
undertake this reformation, we would be with him, otherwise 
we must remain separated ; nor should his threats terrify us, 
nor his Inquisition rob the Christians of Italy of their faith 
or their union ; that I had shown an example to the brethren 
how to propagate in this country the pure and simple doctrine 
of Christ ; that the Bible, and the Bible alone, was sufficient 
to destroy the whole edifice of the pope ; and that on the 
day when I saw reprinted in Rome the New Testament in 
Italian, and moreover beheld the avidity with which the 
Romans received it, I exclaimed, " The death-knell of the 
Papacy is sounded." 

My heart almost leaped out of my breast with joy, at hav- 
ing been able, in the prisons of the Roman Inquisition, to 
1 render this testimony to the truth and to the religion of 
Jesus Christ. 

" I am as happy as possible now, 1 ' I said to several of those 
good friends who were with me in prison, and who asked me 
every time they saw me how I got on with the papal theolo- 
gian. " I am only afraid that, feeling how firm I am, Padre 
Theiner may discontinue his visits, and tell the cardinals and 



358 



THE CASTLE OF ST. ANGELO, 



the pope that every attempt to bring me back to the Roman 
church is useless." 

He had in fact, at his second visit, shown me a letter of the 
Cardinal- Vicar, in which he appointed him, by the pope's 
desire, to come to me under the guise of a visitor, to hold 
conferences with me, and to discover some way of recovering 
me to the faith. 

At the end of each visit, however, I had always requested 
him to report faithfully everything I had said to him ; adding 
that every day I felt more and more firm and fixed in my 
purpose ; and that if it should please God that I should be 
released from prison, I should, with the aid of His Holy 
Spirit, continue my mission with all the more vigour, from 
perceiving by His having conferred on me the grace of being 
allowed to suffer six months' incarceration for His name's 
sake, that it could not be otherwise than acceptable in His 
sight. 

At the same time, I bade him, and the pope and cardinals 
likewise, to remember, that the persecution to which I had 
been subjected could not be approved or justified even by 
Roman Catholics themselves ; and that if it had no other 
effect, it would at least have the most desirable one of ulti- 
mately working the abolition of the Roman Inquisition, never 
more to be restored. 

Padre Theiner and I were, on this third visit, in the full 
fervour of our controversial arguments, when the captain of 
the castle came to inform me that two chasseurs de Vincennes 
were arrived to take me to the French Council of War, to 
give evidence in the trial of Signor Cernuschi, Deputy of the 
people, under the Republic. 

How I, separated as I was, and had been for six months, 
from the rest of the world, by a decree emanating from 
the Inquisition, could be summoned by a foreign authority 
to appear before a military tribunal, was what I could not 
comprehend ; and my theologian was still more astonished at 
it than I was. The captain added that he had the permission 



THE CASTLE OF ST. ANGELO. 



359 



of the Cardinal- Vicar. "Let us go, in the name of the 
Lord/' was my thought. 

Padre Theiner accompanied me to the carriage, I got in, 
and two soldiers, armed with carbines, took their places by me-, 
one on each side. The tribunal was held at the Ecclesiastical 
Academy in the Piazza Minerva, the great institution of the 
Dominicans, who were, as I have already stated, the founders 
of the Inquisition ; and I have often reflected since upon the 
retributive justice of Providence, in appointing that very 
place for the sitting of the tribunal which was to break down 
the power of that villanous establishment, by setting one of 
its victims free, to disclose its iniquities to the world. 

The Capitaine Rapporteur was alone ; he put a few ques- 
tions to me concerning Cernuschi ; and said certain things to 
me, which I forbear to mention ; as well as some other things 
of little import to any one but myself ; for fear of causing 
trouble to parties still remaining in Rome, and consequently 
subjected to the treacheries and basenesses of a government 
at this present moment one of the most tyrannical, and at 
the same time the most degraded, in Europe. I was then 
remanded to the castle. 

The next day, the 19th of January, Dr. Theiner again 
called upon me, and we recommenced our discussions with 
more animation than ever. Our subject was the bishopric 
of St. Peter at Rome, and the privilege of succession be- 
queathed by him to the pope ; he intent on demonstrating, 
I on confuting it. Our arguments lasted till nearly dark, and 
no doubt would have lasted longer still, as we were neither of 
us inclined to cut the matter short, had they not been sud- 
denly inteiTupted by the entrance of the gaoler, with the 
information that the two chasseurs were come again to take 
me to the Military Commission. 

I held out my hand to my disputant. " Farewell ! " said I 
to him, " farewell, Padre Theiner • offer my respects to the 
f Cardinal-Vicar, and thank him from me for your visits; I 
assure you they have given me real pleasure. I hope we 



360 



THE CASTLE OF ST. ANGELO. 



may both of us derive profit from them, and be confirmed by 
them, more and more, in the word of God." 

I again pressed his hand, and then got into the carriage, 
and seated myself between the two soldiers. 

This time my vehicle was an open one, and as it traversed 
the long way from the Castle of St. Angelo to the Piazza 
dell a Minerva, I saw and was seen by many persons. I was 
regarded with curiosity. It was, indeed a singular spectacle 
to behold a prisoner of the Inquisition under the guard of 
the French Republic. 

I found the Capitaine Rapporteur even more conciliatory 
in his deportment towards me than he was before, and I felt 
persuaded that he entertained a personal sympathy towards 
me. I will not, however, repeat our conversation. I will 
only say that it cheered me greatly, and made me feel so 
thoroughly as if I were my own master, that I determined 
to try if it could really be the case. 

I walked into an ante-chamber, where I saw several sets of 
military garbs and accoutrements. In a moment I found 
myself in the uniform of a French soldier. I proceeded 
towards the doors on the landing; they were open; not a 
single individual anywhere to be seen, to oppose my egress. 
It was half after five in the evening, consequently dusk. I 
did what any one else, I suppose, in my situation would have 
done, and I did it with a smile of confidence and joy. I de- 
scended into the Piazza della Minerva, passed through the 
Strada Pie-di-Marmo, the Piazza del Collegio Romano, and 
walked down the Corso, in my military garb. Unrecognised, 
uninterrupted, I arrived at a place where I changed my 
dress. Here I found money prepared for me; a passport 
and a carriage with post-horses were soon ready, and at 
seven in the evening I beheld myself beyond the walls of 
Rome ! 

I offered up my thanksgiving to the Lord, and implored 
his blessing upon my country, my brethren, and the infant 
church, which will one day shine forth in all the lustre of 



THE CASTLE OF ST. ANGELO. 



361 



truth, so that it may again be said of the Romans, that 
"their faith is spoken of throughout the whole world." 

In six hours after leaving Rome I arrived at Civita 
Vecchia, where I rested till morning. I then delivered 
several letters, and afterwards went on board a French 
steamer of war. The whole of that day I passed in port, 
engaged, the greatest portion of it, in returning my grateful 
thanks to my Almighty Father, and praying to Him to pro- 
vide for me in all respects. I likewise, finding I had an 
opportunity of getting it posted, wrote a farewell letter to my 
brethren in Rome. 

The next day we sailed for Toulon, whence I proceeded to 
Marseilles, and thence to Lyons ; where I stopped a day, 
to embrace my excellent friend, Mr. Fisch, and other 
brethren, who felt as if they could not bless and thank the 
Lord enough, for my unexpected liberation. In Paris I was 
greeted with the same rejoicings. Oh, what enjoyments has 
the Christian life, even in this world ! In my own case all 
that I have suffered now seems sweet and delightful to me. 
It is indeed to my body like a dream ; but to my spirit it is 
a precious and enduring reality. Never, I hope, shall I 
forget the gratitude, which, under God, I owe to the 
brethren of the Evangelical Alliance, who have indeed set 
an example with regard to myself, of the most edifying 
Christian charity. 

At Paris I laid aside my incognito, which in fact was of no 
use to me after I embarked at Civita Vecchia; but the 
French government, through whose assistance I had escaped, 
stipulated that I should not resume my own name before 
I reached Paris. It was consequently my duty to obey. 
Several among the old ministry assured me that they would 
have gladly lent me their services, had they been in power; 
but as that was not the case, they rejoiced in seeing it done 
by others : they seemed indeed to be of opinion that the way 
in which my liberation had been effected, was the only one that 
could have been adopted to avoid a dispute with the Ponti- 



362 



THE CASTLE OF ST. AXGELO. 



fical government ; that, on the other hand, had I been suf- 
fered to remain in prison, it would have been a lasting 
disgrace to France, to have it said that the power of the 
Inquisition was restored and upheld through her medium; 
they added that if assistance had not been afforded me at an 
earlier period, it was only because it had been given out that 
I was confined on account of moral delinquencies, and not for 
my religious tenets. 

" And I," said the ex-minister, " was one of the first to be 
misled by these charges ; but when they were all proved to 
be malignant inventions, brought forward only to injure you, 
there was but one wish on the subject, and that was to see 
you set at liberty." 

Notwithstanding this flattering testimony of the ex- 
minister, I have no doubt there were many, even among the 
French, who would much rather I had remained in the power 
of the Inquisition ; the Jesuit party especially, among whom 
were several members of the National Assembly, were loud 
in their outcries against me, and renewed in their journals 
their old calumnies, which had so often been answered before, 
and to which the act of the government itself, in liberating 
me, was more than a sufficient reply. 

I shall not here relate all the kindness and affection I ex- 
perienced on the part of my friends, on again seeing me 
among them. One of the first visits I made was to our dear 
brother in the Lord, the Pastor Frederic Monod, who re- 
tained me under his roof all the time I remained at Paris. 
I had scarcely sent in my name, when the whole of his 
numerous family came out to welcome me, and fervent were 
the praises and thanksgivings that were offered up by them 
to the Giver of all good, who had delivered me from the 
hand of my enemies, and from them that sought to destroy 
my souh 

" Come," said my good friend, " let us go to my brother 
Adolphs; our friends are met together there on your 
account; they have not yet heard of your liberation, and 



THE CASTLE OF ST. ANGELO. 



3G3 



are at this very time consulting together on the best 
means to adopt, in order to influence the government in your 
behalf." 

We accordingly proceeded together to the house. Frederic 
entered first, while I remained at the door. " Brethren," he 
exclaimed, " before you proceed any further in your delibera- 
tions, you will rejoice to learn what a signal favour it has 
pleased heaven to grant. Our brother Achilli has, through 
the mercy of God, without any assistance of ours, been re- 
leased from his imprisonment. He is now in France; he 
has arrived in Paris, and is actually at the door of this very 
house; he is come to salute you, and to offer up conjointly 
with yourselves his thanksgivings to the Lord." 

At this moment I entered, and great was the joy with 
which I was received by these dear brethren. After we had 
returned thanks for the great mercies we had experienced, 
I, following the example of St. Peter, "beckoning unto 
them with the hand to hold their peace, declared unto them 
how the Lord had brought me out of the prison." 

I had now only one thing wanting to complete my con- 
tentment, which was the restoration to me of my dear 
partner, the sweet solace of my troubles, and the sharer of 
my hopes. And this additional blessing was soon granted to 
me. At the time of my leaving Rome, my wife was at 
Florence; but as soon as she heard of my arrival at 
Paris, she set off to rejoin me, under the protection of some 
friends. 

About the middle of February we returned together, after 
a most eventful year's absence, to England; where, ever 
since my arrival, I have received the same, and even increased 
tokens of regard and interest in my welfare, that I had done 
before, and of which I shall always retain the most grateful 
remembrance. Nevertheless I view my mission as in- 
separably connected with my native country ; to resume my 
labours there, sooner or later, in the establishment of a 
reformed Italian Church, is the holy ambition of my heart, 



364 



THE CASTLE OF ST. ANGELO. 



the unceasing object of my prayers. Meanwhile I endeavour 
to preserve the germ of it alive, by celebrating Divine 
worship, "pure and undefiled before God," and imparting 
religious instruction on the Sabbath, and at fit seasons, to as 
maoy of my unfortunate fellow-refugees, and others of my 
countrymen, as show themselves desirous of it ; trusting that 
" what is sown in tears may be reaped in joy," and that the 
great u Lord of the harvest " may be pleased to send His 
labourers therein, and to bless their efforts and their hopes. 



APPENDIX. 



Letter 

To Cardinal Lambruschini, Secretary of State. — Vide p. 41. 

Corfu, Nov. 1842. 

Most Revekend Eminence, — 

I have reason to be grateful for the singular attention your 
Eminence has manifested towards me, in so repeatedly recommending 
me to the care of the Governor of the Ionian Isles, in Corfu. I am 
aware that the Papal Consul, Signor Mosca, has done his utmost 
that I should be again given up to the authority of the Inquisition ; 
on the contrary, however, I have, in consequence, been the more 
sedulously protected by this respectable Government, which glo- 
ries in granting an asylum to all honest persons from the shores 
of Italy, particularly to such as come from the Papal States. It 
was in this same country that the Neapolitan emigrants, and among 
them the Papal Consul himself, were so cordially received in the 
year 1821. An equally kind welcome was also extended to the 
exiles from Modena and Romagna, in the year 1831, to many of 
whom were granted public employment, and the rights of nationality. 

I do not myself belong to that honourable body who, for the sake 
of their country, have been exiled by their monarch. I am a volun- 
tary exile, in consequence of the priestly domination and despotism 
which prevails to a greater extent than ever ; and I have sought 
refuge among strangers, hoping to pass the remainder of my life 
secure from the outrageous oppression with which we were continu- 
ally visited by our wretched rulers, in consequence of their heart- 
corroding suspicions and alarms. Erom the first moment that I 



366 



APPENDIX. 



landed among these noble-minded Greeks, I found hospitality, per- 
sonal security, liberty of conscience, peace, and tranquillity. I chose 
this spot as being near to Italy, and where kindred spirits lament 
over the present disastrous state of affairs, and endeavour to preserve 
themselves and their children from similar misfortunes. Above all, 
I came here because I felt a presentiment that I shall be called upon 
to maintain the cause of the Cross ; and I am desirous, moreover, to 
be ready to defend myself from those who, having before so unwor- 
thily attacked me, will doubtless renew their molestations, unless 
I am present to refute their calumnies. 

I need only refer to the late letters written to the Consul and 
others, to my injury, the falsehood of which your Eminence well 
knows ; not to mention the numberless schemes put in practice to 
annoy me. But are you not aware that it it is in my power to cover 
my adversaries with confusion, and render them infamous in the eyes 
of the whole world, simply by narrating things as they really are ? 
Yet, I shall rather check this spirit of reaction, unless I am abso- 
lutely constrained to allow it in my own vindication. 

My sole desire is to possess and enjoy peace in my own mind ; 
to have my understanding enlightened ; to feel the influence of good- 
ness in my own breast, and to be guided in all things by Him who 
alone is wisdom and light, " the way, the truth, and the life." I de- 
clare to you, Signor Cardinal, — I declare to all your brethren of the 
Sacred College, and to the Pope himself, that from this very moment 
I intend no longer to be conjoined with the sect of the so-called 
Roman Catholics, of which the Pope is the head, Rome the seat, and 
the Canons the law. I renounce all belief in Papistic doctrines, as 
being opposed to the Gospel, the only light left us by Jesus Christ, 
the only volume of religious truth, the single code of faith, the sole 
rule and guidance for our moral conduct; as such, I desire in all 
things to be obedient to the injunctions of that Holy Gospel, and to 
follow it in its original purity, divested of all the corruptions in- 
troduced by the Church of Rome, which subject the Word to 
the domination of a soi-disant Yicar of Jesus Christ, a high priest 
intruded upon the Universal Church. Thus I hope to return to the 
early faith established by Christ, promulgated by His Apostles 
throughout the whole world, and professed by His true disciples, 
our forefathers, to whom neither Pope nor Cardinals were neces- 
sary, and who lived together in peace, as brethren; arrogating 
to themselves no superiority over others, nor any right to command 



APPENDIX. 



367 



their fellow-servants in the cause of religion, their only distinc- 
tions being titles of affection and kindness ; knowing that God, who 
contemneth the proud, and severely rebuketh those who are clothed 
in purple and fine linen, regardeth with favour the meek and lowly of 
heart, and him who having two cloaks gives one to his neighbour who 
has none. 

My religion, therefore, is no longer that which God has abandoned 
to the false prophets ; but that which He visibly protects upon 
earth ; that which He has himself brought forth out of the corrup- 
tions which the followers of pomp and wealth have occasioned, to the 
destruction of true morality, the profanation of what is holy, the 
falsifying of the very truth itself. My religion is that which has 
been purged from the Romish infection by men raised up for that 
purpose by the Almighty himself ; and to whom was also given the 
power and grace to rescue half Europe from the abyss of papal 
contamination. And now is the time that the people of every nation 
are called upon to join in this reform ; and I doubt not they will 
come from every quarter for that purpose, weary of belonging to an 
abominable sect, which so greatly dishonours the Gospel by the 
immoderate luxury of its court, and the ignorance and vices of its 
entire priesthood. 

I rejoice that finally, after so many trials and tribulations, the Lord 
hath effectually called me to Him, through the truths of faith ; and 
as I owe Him thanks for all His dispensations, I am more particu- 
larly called upon to bless His holy Name for having enabled me to 
turn this last persecution of the Romish priesthood to such good 
account. Behold me then always a true Roman with respect to my 
country, but no longer so with regard to religion ; a Christian, but 
no Papist. And as such, in the path that opens before me, I trust 
I shall be enabled to lead others also unto the truth. 

I natter myself that we may now enter into a sort of agreement 
with each other. I, for my part, solemnly engage to relinquish every 
privilege I have received at your hands, and expect that you, in 
return, will give up all right to exercise authority over me. Let 
there be a complete divorce, a wall of separation between us. I do 
not indeed imagine that I shall be further molested, at any rate I 
shall be but little disposed to put up with it. My intentions are 
nevertheless far from hostile : now that we are divided, let there be 
that peace betwixt us which, as long as we were united, never could 
exist. 



368 



APPENDIX. 



Communicate the contents of this letter to the whole Congregation 
of the Holy Office, to whom I am indebted for the first idea, not of 
my reform itself, but of my declaration of it ; as I am now to yonr 
Eminence for this full and solemn protest. 

P. S. Your Eminence must know, that among the events which 
took place the day I left the Inquisition, one was the depriving 
me of a valuable watch, by one of the Inquisitors in the name of 
the Holy Congregation, for what reason I cannot tell. As the loss 
of it was very disagreeable to me, I did not fail to make many urgent 
requests to have it back again, but all in vain. Poor watch ! as it 
had been my constant companion for ten years, I suppose it was 
imagined it also had imbibed a portion of heresy, and who knows 
what terrible sentence may not hang over its head ! I maintain, 
however, that my watch has always been true and faithful, and regu- 
lar, and if it has no claim to infallibility, it is solely because it has 
never belonged to the Pope : it belongs to me, and I have no inten- 
tion to resign it to others. If, therefore, the Inquisition does not 
think proper to restore it to me, I shall be under the necessity of 
making my complaint public; which I shall assuredly do in the 
Maltese and London Journals. 

I have the honour to be, &c. &c. 

GlACIXTO ACHILLI. 



To Gregory XVI., Bishop and Sovereign of Rome, Giacinto Achilli, 
Minister of the Italian Catholic Church. — Vide p. 42. 

Letter I. 

However known my sentiments may already be to you, from 
several letters, which I have recently written to your two Cardinals, 
Polidori and Lambruschini, I still regard it as desirable to make 
a more ample declaration to yourself, so as to throw greater light 
on my faith, and to leave no longer in doubt the form of religion 
which I follow and profess. 

Believe not, Holy Eather, that I am urged to this step by any 
feeling of resentment in consequence of the injuries done me in 
Rome by certain of your ministers • or that I wish to avenge myself 
thus, for the hundred days during which I was shut up, last year, in 



FIKST LETTER TO GREGORY XVI. 



369 



the Inquisition without any just cause. May God pardon you your 
offences as entirely as I pardon you that act, though it brought upon 
me heavy sufferings ! I have been enabled to derive benefit from 
it ; and that which by you was designed for my injury, the all-wise 
God has turned to my advantage. So that now, on reckoning up my 
account, I find that my gain has been far greater than my loss • 
that my sorrow has been turned into joy; that the plot has turned 
against the plotters, to whom nothing has remained but remorse for 
the attempt, and the shame of a miserable defeat. 

Holy Father, if you really fear God, you know sufficiently that 
He is not to be trifled with — we cannot lie to Him, nor purpose one 
thing and say another. Allow me, then, now to summon you into 
His presence, to discuss your faith and my own ; for we are both 
equal before Him j the Decalogue and the Gospel are equally im- 
posed upon us both. Excepting these, I know no other law to 
direct me in my belief and in my actions ; and I am convinced 
that there should be no other for any one who calls himself a 
Christian. 

Tell me, I pray you, whence you derive those of your dogmas 
which exist not in the Gospel, and those numerous doctrines which 
are not to be found in any book of the Scriptures ? I am entitled to 
ask you; for, after examining your lauded fountains of tradition, 
your theologians, and the Eathers, so dishonestly edited, — I have 
found superabundant fraud, both in interpretation, assertion, suppo- 
sition, and inference ; for all seem to be concentrated in the object 
of making the Pope universal sovereign ; establishing him as head 
and lord of the entire Church, with full and absolute power of loos- 
ing and binding— that is, of destroying and building up, — declaring 
his Church, as a spiritual kingdom, superior to every state, to every 
people, to every dynasty; so that, according to this theory, the 
power of the pope is made to absorb every other power ; from that 
; of God Himself, who alone, in other times, judged men to life or to 
perdition, down to that of the lowest baron, who can only have from 
the pope the legitimate power over his vassals. 

Such fables might be told in the vaunted days of Gregory VII. ; 
when they were coined with the design of extending the papal 
mantle over the whole world; subjecting to him, as far as possible, 
the kingdoms of Europe and Asia. Such was the object of the 
Crusades. Such was the object of the foundation of the numerous 
Orders, — enrolled, under various devices, for the purposes of the 



B B 



370 



APPENDIX. 



popes, and sent to the most remote countries, to preach, together 
with the Gospel, the primacy, the sovereignty, the infallible, irresist- 
ible, fearful omnipotence of the Most Holy Bishop of Rome ; under 
pain, if they did not, of being severely punished, and with the pro- 
mise, if they did, of being rewarded, after death, with the honours 
of the altar. 

History, Holy Father, teaches us this, whenever we read it with 
the necessary discernment. These Orders, however, increased, 
spread, and were laden by Rome with privileges, exemptions, and 
even riches ; for the monks, yet more than the priests, played the 
papal game, and related to the nations the holiness of the popes, 
how they were chosen by the Holy Spirit, and how Christ and the 
Virgin conversed with them familiarly. Happy, then, did those con- 
sider themselves, who could obtain an. Agnus Dei, or other favour; 
whilst for an indulgence, silver and gold were spent without re- 
straint. Hence the immense riches which, from every quarter 
showered upon Rome, and rendered the popes proud, their courts 
insolent, their city the most beautiful in the world. 

But times changed ; that is to say, many well-informed persons 
amongst the faithful, perceived the imposture of these sellers of 
Christ ; and first with words, afterwards by acts, revolted against 
the disorder which not only blinded them with error, but despoiled 
and oppressed them. 

And now came the epoch of the Reformation — of that religious 
rising which, excited by God, and guided by the Spirit of the Lord, 
succeeded in enlightening and persuading half Europe to separate 
from the theories of popery, without fear of offending religion, — 
nay, rendering justice, by so doing, to that Gospel which the popes 
had adulterated, which Rome had profaned, which had been made 
an instrument of extortion and falsehood, by the aid of priests and 
monks. But this lesson, honestly given to them by nations, was 
not enough to correct the popes ; even the half of their proselytes 
who remained to them, were sufficient to maintain their courts in all 
their luxury; and one hope comforted them, that by the use of 
skilful artifices, they might destroy the work of Luther and of Henry 
YIIL, as they had done that of many others. 

Holy Father, how has this hope for three centuries failed your 
predecessors \ Nay, you yourself have had the grief of losing se- 
veral districts, in the north and in the south, which called them- 
selves yours, without any hope that they will ever return to you again. 



FIRST LETTER TO GREGORY XV L 



371 



If you wish to know the reason, I can tell it you. It is because 
our times are no longer in accordance with the impostures that 
you sell by your monks, who, full of ignorance, superstition, and 
knavery, still hawk about the fables of Rome. The world will no 
longer listen to your universal primacy, because every one knows 
that it does not extend beyond the two millions and a half of people, 
which, by the deference of the sovereigns of Europe, it is still per- 
mitted you to govern by force of arms. 

Your indulgences, your relics, are specifics which are gone out of 
use. The excise upon sins, which you enforce once a-year, to be 
paid through your privileged exactors, is, be assured, paid by the 
generality in false money ; inasmuch as now nearly every one com- 
prehends that, however great may be the authority you possess, that 
power assuredly is wanting to you which belongs to God alone. 
Still it is to be bitterly lamented, that a great part of Europe yet 
tolerates that trickery of yours— a spectacle revolting to the good 
sense, not to say to the religion, of mankind — that a priestly juggler 
should boast of being able to transform, by virtue of certain words, 
a portion of bread and wine into Deity. Too great, Holy Father, 
too great is the abuse attempted to be practised on your adherents ; 
placing them in the very condition of those who were once taught 
that gods might be born in a garden. Why so far outrage your 
friends as to make them afterwards ashamed of themselves, when 
they come to reflect upon the fraud ? It makes them hate and curse 
you when this happens. In these our days, when even children are 
angry at being deceived, men have sufficient self-respect rather to 
bear blows than to be treated with fraud and delusion. 

And do you know what follows ? The gravest of all evils — the 
total loss of religion. Roman Catholics, if not quick in taking 
refuge in some reform or other, become Atheists, the first moment 
that having their eyes open, they perceive they have been drawn 
into such gross errors. They feel an indignation which makes them 
discredit everything ; believing that there can be nothing good where 
so many evil things are presented to them to swallow. Just as 
when in a most exquisite dish we find foreign substances which 
offend our senses, we do not endeavour to separate them, but 
rather reject the whole ; so it happens to Papists, when they per- 
ceive the falsity and fraud which lie hidden under the Roman 
faith. 

What now will you say, Holy Father, if I prove to you that by 



372 



APPENDIX. 



means of popery men become more wicked, and are so speculatively ? 
The power that you claim of granting absolution of sins, — to whom 
does it secure pardon ? Who is there that, having fulfilled the con- 
dition you lay down of confession, does not feel persuaded that he has 
settled his accounts, to open them again with equal extravagance ? 
Where are the greatest numbers of robbers, traitors, adulterers, if 
not in the midst of your Roman Catholics ? And why ? Because it 
costs them nothing but to cast themselves at the feet of one of your 
plenipotentiaries, to cancel every iniquity. If you have been at 
Naples, you know of whom it is that the churches are full ; who it 
is that beat their breasts before the altar, who are those that weep 
all day at the confessionals ! And such as Naples is, such are all 
the other countries more or less papistical. 

But there is still more to observe. Who are generally the most 
wicked persons in every locality? (I speak only of Italy, indeed 
only of Southern Italy — a country emphatically Roman Catholic.) 
Porgive me, Holy Father ; but it is a matter of fact, — priests and 
monks ; whatever iniquity, wickedness, and abomination has ever 
existed upon the earth, you will find among them. Haughtiness, 
luxury, ambition, pride, — where do they most abound ? In your 
temples. There the excessive love of money, falsehood, fraud, 
duplicity, cover themselves with a sacred veil, and are almost in 
security from profane censures. And oh ! how great are the horrors 
of the cloisters [sepulchra dealbata), where ignorance and supersti- 
tion, laziness, indolence, calumny, quarrels, immorality of every 
description, not only live, but reign. The most abominable vices, 
long banished from all society, have there taken refuge ; and there 
will they continue miserably to dwell, until God, outraged by them, 
shall rain down upon them the curse of Sodom and Gomorrah. 

Am I exaggerating? or do not you yourself, while reading this 
paragraph, utter the sigh of sorrowing conviction? But who are 
to be blamed for such evils ? Mankind, you will tell me, evasively. 
But I reply : Are not the immense mass of Protestants also a part 
of mankind ? and do not they live quite differently ? Worshipping 
the same Deity, followers of the same gospel, their temples are 
truly the house of prayer ; their Sundays the Lord's-day, their 
ministers patterns of probity and morality. Can this be denied 
concerning the Protestant clergy in general? But against the 
Roman Catholic clergy thousands of accusations can be most justly 
made. Will you venture to deny it? You must first hide the 



FIRST LETTER TO GREGORY XVI. 



373 



episcopal prisons of your State, and numerous other places of 
punishment for ecclesiastics; — you must prevent the world from 
knowing of the Ergastolo of Corneto, full to overflowing with 
priests and monks, whom you send there yourself, when they be- 
come intolerable to you. Find me anything like this in Germany 
or in England — countries eminently Protestant. Can you deny, 
then, that your popery renders men more wicked ? 

It follows, from what has been said, that such a religion is the 
pest of society; insomuch as it conceals the truth, disfigures the 
gospel, promotes error, favours ignorance and bigotry. Hence comes 
the ruin of poor Italy, which, owing to this system of belief, is in 
many parts desert, the country uncultivated, the commerce in a 
deplorable condition. Italy, once the queen of the world, is now the 
servant and slave of other nations. Kings consulting with their 
confessors how best to oppress their people ! Jesuits restored to the 
ascendant ! Monks continually enriching themselves ! While all 
the rest of the world is progressing, Italy alone is going back, on 
account of her popery, which degrades, debases, and renders her 
contemptible in the sight of God and man. 

Holy Eather, are you grieved by what I say ? I rejoice not in 
your grief, but in the hope that it may be for your benefit. It 
rests with you, if you will, to change the system. Be not ashamed 
of having erred till now. You will be the mem of the age ; a man 
glorious in all history : you will be the true apostle of Jesus Christ, 
if, renouncing the vanity of your primacy, which can last to you but 
little longer, you lay down the titles and the dignities which do not 
belong to you. You, better than any other, can bring back to Italy 
the religion of Christ in its purity ; taking away all that has been 
maliciously invented, to defraud the faithful for the profit of the 
clergy. The imposture is now thoroughly seen into ; there are no 
longer persons who believe in Confession, in the Mass ; in the 
sufferings of Purgatory, in the patronage of Saints. Your indulgences 
have lost all their credit ; your excommunications are totally value- 
less : your bulls and canons only raise a smile. 

How is the world changed in regard to you ! Once all Catholics, 
even the least earnest, spoke of the pope with respect. Now even 
your own court speaks ill of you. Accusations against yourself 
personally, which circulate through the world, and state things in 
the highest degree disgraceful, originate with Romans. You will 
call this the work of Satan, but I must, with more suitable language, 



374 



APPENDIX. 



call it the hand of God ; that terrible hand which is preparing your 
punishment. 

It will happen to you as it happened three centuries since, to 
Pope Clement YII. Germany and England then separated from 
Rome under his eyes : Poland and Spain are about to do the same 
under yours. Hasten, Holy Pather, to accept the call which 
Heaven makes to you. Despise not the voice of God, as your 
ill-advised predecessors despised it. Your measure is now full. In 
the first days of your pontificate you saw the most violent revolution 
that ever happened in your States, — the sincere expression of the 
opinion and wishes of every one. It was echoed and applauded by 
all Italy. Italy wishes for you no longer ; Italy no longer believes, 
respects, or loves you. It was requisite, at that time, for the 
Austrians to interfere. Will they do so again ? Or, if they do, 
will they be able to extinguish the flame ? 

Regard not who it is who gives you these suggestions. I am less 
hostile to you than you imagine. Nay, I protest to you that I have 
no hostility in my heart, except towards your doctrine and policy ; 
I have none towards yourself, whom I regard with religious affection, 
and for whom I desire the holy light of God, to promote your 
repentance and that of your brethren. 

Corfu, January 15, 1813. 



To Gregory XVI. Bishop and Sovereign of Rome, Giacinto Achilli, 
Minister of the Italian Catholic Church. 

Letter II. 

It is not party spirit — it is not a vain-glorious craving to contend 
with you, — but the love of truth, the interests of religion, and the 
charity of the gospel, which induce me to write to you again. 

It has ever been the custom in the Church of Jesus Christ for 
the elders to treat with the bishops, upon the most important 
matters. Thus Jerome did with Damasus, and Bernard with Euge- 
nius. I do not set myself up as a judge. I only wish to be a truthful 
witness, in a cause where there are a thousand accusers. The issue 
lies between you and the Church — that is, between the Christian 
people and one Bishop of Christendom. No question could be more 



SECOND LETTER TO GREGORY XVI. 



375 



important, from the subject to which it relates, the parties who 
compose it, the period at which it is raised. The subject is the 
faith of the gospel, the only law given to Christians. The parties 
are a multitude against a few ; a people against individuals ; the 
Christian Church against its pretended lords. The period is the 
nineteenth century. The terms of the question : whether the world 
at large should continue to believe in you, to obey you, to follow you, 
wherever you are pleased to lead it. You support the affirmative, 
which others deny. I will openly deliver my solemn testimony. 

The Christian world will no longer believe in you, because you 
have deceived it, and because you continue in your intention of 
deceiving it. It believed you as long as you announced the truths 
of religion, as they are written in the book of the common faith. 
To you, as more instructed than others, it allowed the faculty of 
explaining the mysteries of charity, the symbols of the Divine 
Word. Your speech ought to have been simple and pure ; but you 
adulterated it with false doctrines, with fallacious arguments, with 
meanings extorted from the philosophy of the pagans, — you ex- 
plained the gospel by the theories of Plato and the sophistries of 
Aristotle. The world no longer knows what to believe. 

Your doctors exalted themselves above the apostles ; they per- 
verted the holy expressions of those Epistles which men of God left 
for the instruction of the faithful. A new Word prevailed above the 
old — an earthly and human over the heavenly and Divine. The 
faith, the patrimony of a free people, was made over to a caste 
which domineered over them. The property of the simple was 
usurped by the cunning; the inheritance of the poor of Jesus Christ 
was extorted from them by the rich ; who, clad in purple and gold, 
disdained the title of brethren and friends — the only appellation of 
Christians — and chose instead to be called fathers and lords. And 
the people were deceived by them. 

Yes, the people ; they who constitute the Church, were deceived 
by the ministers of a religion which knows nothing but the people, 
which is given to the people only — by which, whosoever aspires to 
be the first, is condemned to be the last, — the people who, as 
St. Peter says : — 

"Laying aside all malice, and all guile, and evil speaking; as 
new-born babes desire the sincere milk of the Word, in order to 
grow thereby, after having tasted that the Lord is gracious : to 
whom coming, as to a living stone, disallowed indeed of men, but 



376 



APPENDIX. 



chosen of God and precious, they are built up as living stones, a 
spiritual house, an holy priesthood, to offer up spiritual sacrifices 
acceptable unto God by Jesus Christ a chosen genera- 
tion, a royal priesthood, an holy nation, a peculiar people, which 
in time past were not a people, but now are the people of God ; 
which had not obtained mercy, but now have obtained mercy." 

Yes, the people, deceived by you, have good reason no longer to 
believe in you. You have deceived them with your doctrines — your 
own, not those of the gospel ; invented for your own profit alone ; 
not for the benefit of men's souls, to which you have even denied 
consolation, when they could not give you silver and gold in 
payment for it. You deceive them with your practices, when you, 
so avaricious, preach disinterestedness ; you, so impure, chastity ; 
you, so vindictive, forgiveness ; you, so insubordinate, submission ; 
you, so turbulent, peace ; you, so self-indulgent, temperance : you, 
so indolent, industry; you, so immoral, holiness. 

Thus to this day you have deceived the people ; and they have 
ceased to believe in you ; perceiving that God did not dwell in you, 
that God no longer spoke through your untruthful lips. 

How, indeed, could they longer believe in you, when your words 
were in open contradiction with the Word of God — your institutions 
with its principles ? 

God pardons him that believes and repents — you declare none 
pardoned but through outward works ! God will be worshipped 
by believers in spirit and in truth ; He prohibits sculptures and 
images, in order that no one may ever give worship and homage to 
another. 

Oh, how many things have you taught, how many divers practices 
have you adopted ! How have you changed the temple of prayer, 
the mystic table of the Lord's Supper, the simple hymn of the faith- 
ful, the pure preaching of the Word ! 

Who ever saw in the ancient Churches — who could have antici- 
pated in the modern ones, the golden ornaments of your sacerdotal 
crowns and vestments ? so that, on solemn days, your whole person 
shines in the temple like a sun ; to which the dazzled eyes of a 
deluded multitude of disciples are turned, substituting, alas ! the 
senses for spirit, earth for heaven, man for Deity. 

Fatal illusion, which has caused such great evils throughout 
Christendom ! these appearances are supposed to be faith, and in 
these religion is made to consist. Deny it if you can. What is, in 



SECOND LETTER TO GREGORY XVI. 



377 



fact, the faith of the people, and what must it be from your practi- 
cal instruction ? That, of course, which they see and hear with you. 
And what else do they see and hear, but superstitions and errors ? 
To whom are the solemn days dedicated ? To the saints. Concern- 
ing whom are the most glowing orations made in the Churches ? 
The saints. Who is over the altars ? A saint, at full length ; with, 
or perhaps without, a small crucifix, scarcely visible. Which way do 
the people turn on entering the temple ? To the spot where they 
see an image exciting to their feelings. And what follows ? They 
worship that image. And you priests, spectators of that worship, 
are silent. You are consistent in being so, for none but yourselves 
deserve to be blamed for this abuse, — you, who place the image 
there — you, who relate its miracles, so as to enamour the simple who 
trust you ! You are silent also because it is your interest to keep 
so. Oblations, gifts, offerings, follow the adoration. But are not 
the people deluded ? What matters it, if only the priesthood be 
profited ! 

The people, however, will not believe themselves deluded, in doing 
what they see you do. Who is there among you that does not adore 
the saints, does not adore and kiss their relics ? It is useless to 
urge the distinction about sorts of worship, which you make in the 
schools. The people know it not, because they have never been 
taught it. It is shut up in your books, from whence it never comes 
out, except to be learnt by those who have to support and defend it 
against every attack. In short, it is the doctrine of controversy, not 
of practice. 

If you regulated the practice by the doctrine, you would prohibit 
kneeling before images and relics ; but you are the first to kneel. 
You would not permit the use of incense to relics and images, 
practised from antiquity in honour of God alone ; but it is you who 
offer incense to them. You would not tolerate even the candles 
on the altar, to inspire the people with a high idea of the majesty 
of God ; but you light them yourselves. You come upon us with 
the distinction of the school, between the worship and the adoration 
of images. 

Who are you who dare to distinguish, where the law precludes all 
distinction? It is God who says in the Second Commandment, 
" Thou shalt not make unto thyself any graven image, or any likeness 
of any thing that is in heaven above, or that is in the earth beneath, 
or that is in the water under the earth : thou shalt not bow down 



378 



APPENDIX. 



thyself to them, nor serve them." But you have purposely taken this 
commandment out of your Decalogue, dividing the last into two, 
in order to complete the number ten. 

Need I remind you of all the other inventions by which you have 
deceived the people ; making them believe that you have found them 
in the Scriptures ; and that they have, moreover, the suffrage of a 
constant tradition within the Church? The people having now 
learnt to read, take the Bible in their hands, and look for your doc- 
trines in it. Where, they ask, is the precept for auricular confession, 
of which the Church of Rome makes an express command, and has 
declared it a sacrament ? Not a word of it can be found in the gos- 
pel, nor the slightest allusion to it in the letters of the apostles. But 
perhaps it was practised by some Christians in the early ages ? For 
the first four centuries of Christianity, it was not known even by 
name, and when it began to spring up, it found more opponents 
than followers ; no one even venturing to reduce it into a precept. 
The people search the Bible for the famous doctrine of purgatory ; 
and how great their surprise to find that our Lord Jesus Christ, who 
brought life and immortality to light, with the double eternity of 
rewards and punishments, has never mentioned purgatory, nor have 
His apostles. 

You send them to read a sentence of the Book of the Maccabees, 
and wish Judas Maccabeus to teach the Christian people what Jesus 
Christ did not teach. But the people, who are not wanting in sense, 
ask their priests what is the value of that Book of Maccabees ? The 
priest, if he have any conscience, is obliged to reply that it is one of 
the Apocryphal books ; it having never been received by the He- 
brews, from whom we are bound to receive faithfully the books of the 
Old Testament; it not being written originally in their language; 
never being quoted, either by Christ, or by His apostles ; conse- 
quently, not received in the ancient Catholic Church, and only 
inserted among the sacred books by the Council of Trent ; to whom 
it was an obj ect to authenticate the doctrine of purgatory. So much 
for the Scripture proof. Now, let us go to the tradition of the 
ancient Catholic Church. 

You will admit that, for two centuries, prayers for the dead, and 
still more the doctrine of purgatory, never entered men's heads. 
Tertullian, that imaginative mind, which saw so many other things 
upside-down, was the first to recommend prayers for the dead; with- 
out, however, mentioning purgatory. Towards the end of the 



SECOND LETTER TO GREGORY XVI. 379 

fourth century, Augustine, another African mind, spoke more deci- 
dedly both of prayers, and of a sort of suffrages for the dead. How- 
ever others choose to act, shall we rely on the authority of his dis- 
coveries ? Even the purgatory of Augustine was not an existing 
fire, but one which is to be lighted up at the final destruction, through 
which then, and not previously, souls shall pass. This theory is of 
perhaps equal value with his theory respecting the Antipodes, whose 
existence that learned man denied ! 

The case is similar with all the other dogmas which, since the 
time of Gregory VII., have originated in the Church of Home. Is 
the Christian Church bound to receive the wicked inventions of 
Honorius III., proposed and sanctioned by him in the Lateran 
Council (1215) ? Shall she adhere to his famous dogma of transub- 
stantiation, invented by the heretic Eutychus, unknown in the first 
ages, and ably contradicted by Pope Gelatius ? {De Bnab. Christ, 
Natur.) Shall she abide by the impious doctrine that the sacrifice 
of Christ, offered once for all, as a full satisfaction, even to the end 
of the world, should be renewed every day, by hundreds, by thou- 
sands, by hundreds of thousands of priests, who say that they are 
authorized to offer it, both for the living and the dead ? Most enor- 
mous sacrilege, to which the whole Bible is opposed, and which the 
Apostle Paul loudly condemns in his Epistles ! What elder, or 
bishop, in the first centuries, ever allowed himself to celebrate your 
mass, or the sacrifice which you call unbloody ; or to make use of 
anything but the simple commemoration of the supper of the Lord ; 
very far removed from that idea with which you have clothed it in the 
ages of error and ignorance ? Is the sacrament which you now cele- 
brate the original august mystery of the Divine food, instituted 
indeed in substances of bread and wine, but containing spiritually 
the body and blood of Christ, which are communicated to His 
Church, that is, to the multitude of believers, not materially and 
physically, as you say, but in virtue of faith ? Yes ! if you will but 
celebrate it with that simplicity with which it was celebrated by the 
first bishops and elders of the Catholic Church, we will come will- 
ingly to receive it at your hands. Celebrate it in all its extent, and 
the people will approach the eucharistic table, to eat of the Divine 
bread, and to drink of the Divine cup. But the people desire both 
the one and the other, and cannot yet understand the reason for 
which you have taken the cup from them. 

Is it not the precept of Christ that every believer should drink of 



380 



APPENDIX. 



that cup, as well as eat of that bread ? Was not tlds the practice of 
the primitive times of Christianity ? The Greek Church has always 
retained that practice, and the Reformation immediately resumed it. 
The people have as good a right to the cup as have you priests ; — 
even better than you, since you cannot avail yourselves of it without 
the Church properly so called. In taking it alone, you perform an 
act contrary to His institution, which is to " communicate," — that is, 
to take it together, as the word itself teaches you. Yes ! Only on 
this condition will the people remain united to you, that you be 
faithful in the exercise of the ministry, not altering the faith, not 
changing the practice, not deceiving them in anything. 

They are willing to confide in you as the appointed servants of the 
Church, in the offices of religion. But instead of this you think of 
nothin*' but to command. The yoke of Christ, which lie made easy, 
and His burden, which He made light, you have rendered so heavy 
and insupportable that the people refuse to bear them. Something 
very different from indulgences and benedictions is now needed to 
satisfy the people. In the present day fables please none but 
children, and lies are no longer tolerated by any. The Christian 
people desire from us, the ministers of its Church, the "Word of Life 
as announced by Jesus Christ, as preached by the apostles, as 
written in the sacred books of our faith. 

If, instead of chaplets and Agni Dei, which are deceptions, you, the 
bishop of Rome, were to give the Bible to the people, you would 
see how readily they would follow you ! But it must be the Bible 
translated into their own language, so that they may comprehend it. 
Give them the Bible ! Bestow on them those sacred books which 
Moses and the Prophets, the Evangelists and the Apostles wrote for 
the people, and not for the priests only ! Give the people that 
which is their own; they have a right to it of which you cannot 
deprive them. It is the testament of our God, who left His people 
the heirs of His holy Word ; in reading which, faith will be granted, 
and to the belief of which are attached salvation and life. 

Who gave you the power to deprive the people of their privilege 
and highest benefit ? Fear lest God end by avenging His oppressed 
ones, and causing a curse to fall upon you. 

You venture to excommunicate the people, if they read the Bibles 
which a beneficent Christian society has taken pains to print in all 
languages, on purpose that all nations may enjoy the benefit of 
reading them. You condemn the charity and the religion of those 



. SECOND LETTER TO GREGORY XVI. 381 

good men, who, in their zeal for souls, undertake this work with 
much expense to themselves ! Pope Gregory, what manner of 
spirit are you of? As one of the bishops of Christendom, you 
should have a care to feed your flock ; on what will you feed them 
if not on the pure and holy Word of God ? You ought, therefore, 
to be well disposed towards all who take this Word from the holy 
originals in Hebrew, and Greek, and faithfully translate it into the 
vulgar tongue, so as to enable you and other bishops to administer 
it to your flocks. You ought yourself to accept these sacred 
volumes from their hands, and, accompanying them with the 
warmest expressions of paternal solicitude, recommend them to the 
reading and the study of your children. What do I say ? You 
ought, on your own account, to print them, and not wait for others 
to supply you with them. You would then see the faithful in your 
Church apply themselves eagerly to that Divine book, and draw 
from it food and nourishment. But, alas ! you do just the opposite. 
You do not print it, and you do not choose that others should print 
it. You never give it to the people, and you do not wish that others 
should give it. I will add what I hear is said, — you do not read it, 
and you do not wish that others should read it. And for this you 
allege, as your sole reason, the pretext that the people are not 
capable of understanding it. Sure enough, they do not understand 
it in Latin; but they would understand it in their own language. 
The Germans and the English, to whom their own Churches impart 
it, understand it ; why should it not be understood by the French, 
the Italians, and the Spaniards ? 

You say, in your Encyclical of last March, that the Council of 
Trent, in order to explain the Bible to the people, provides that in 
each cathedral church a canon should be charged to deliver, every 
year, certain lectures on the Scriptures. And think you this is 
enough ? I know of this provision, and I know, too, how it is 
practised. Would that this were done in all the cathedrals, and that 
the number of lectures amounted to twenty in a year ! But, let me 
ask you, has every village its cathedral and its theologians autho- 
rized to lecture on the Scripture ? Away with such excuses ! why 
abuse the inexperienced with illusive words, which only mock 
the people ? The fact is, you do not wish the Scriptures to be read 
at all, still less to be read aloud, by any one who, having no interest 
in flattering you, would consult them in order to investigate your 
doctrines. Those humble souls to whom the Lord would reveal the 



382 



APPENDIX. 



knowledge which he denies to your theologians, would find in them 
the falsity of your system ; instead of believing in you, they would 
begin to believe in Jesus Christ, who announces to His people 
salvation by faith, and not by works ; remission of sins to sinners by 
grace, and not by penance ; satisfaction by the merits of the 
Redeemer, and not by those of good men; Jesus Christ the sole 
Mediator with God, not the Virgin and the saints ; Christ the Head 
and Chief of the Church, not Peter nor you ; Christ alone perfectly 
holy, Christ alone infallible. 

These, and other such things, the people would find in the Bible, 
if they read it. And the consequence would be, that they, being the 
many, finding themselves deceived by you, who are the few, would 
summon you to judgment, for having too long kept them in error; 
to the serious injury of religion, as well as to the danger of their 
own souls. Think you that the antiquity of dates, the traditions of 
canons, or the authority of the Fathers would then serve to defend 
your cause ? The people, with the Bible in their hands, after having 
confuted your errors and those of your Councils and of your Fathers, 
all of whom were uninspired men, were but too liable to err, as in 
fact they did err — the people would pronounce such a sentence as 
would oblige you and your theologians to return to the Bible, that 
is, to the true Catholic Church of the first three centuries ; re- 
forming, by this means, what has been added since, whether by the 
desire of novelty, or by the spirit of ambition and interest. 

Do you know what the people are ? They are the Church of Jesus 
Christ. We are the ministers, or servants, of this Church ; and we 
therefore depend upon the people. This truth, announced by Jesus 
Christ, and openly taught by His Apostles, but which men have wil- 
fully denied, begins now to revive. The people, whom it has been 
attempted to deprive of their privileges, now begin to reclaim them. 
The man who now reads in his own language the Epistles of St. Peter 
and St. Paul, discovers in them his own privileges ; he reflects on the 
usurpation practised upon him, and claims the rights to which he is 
entitled. The people, as constituting the Church, to which the minis- 
ters are servants in the dispensation of mysteries and in the office of 
preaching, will then have the help of Christ, even to the end of the 
world. On this People-Church the promises of the Redeemer de- 
scended, and we only participate in them as part and ministers of the 
people. 

Bishop of Rome ! continue, if you will, as long as men will allow 



SECOND LETTER TO GREGORY XVI. 



383 



you, to sit on the throne of the Csesars, who are dead ; but invade 
not that of J esus Christ, who lives and reigns. He is the only So- 
vereign of the People-Church, nor does He allow himself to be repre- 
sented by others. He governs it at all times by His own laws, nor 
does He suffer others to usurp His rights, by substituting their laws 
for His. 

And does it follow that He must be longer silent, because He has 
borne with you in silence until now ? It is now nearly the middle 
of the nineteenth century. Do you not see the providence of God 
in operation over all material and earthly things ? When was there 
ever such progress in enlightenment, such knowledge of the arts of 
industry? Remote nations approach each other by the easiest 
means, connect themselves in the most rapid manner, and form plans 
for a degree of union, of peace, and of prosperity, such as has never 
before existed. Nations which slept for ages, have woke up full of 
vigour and energy ; their steps are those of a giant ; their look is 
that of the eagle ; they measure the earth, in its vastness, and overrun 
it in all its extent. The people of our day differ widely from those 
of by-gone times ; their wants are more strongly felt, their language 
is more decided. 

In former times, no Roman could have been found to speak to his 
pope with frankness. You have now found one who spares you not ; 
who dares to present himself before you : not on his knees, to adore 
you, but erect, to speak to you with freedom, and to tell you what 
he thinks. And with him are thousands, nay millions, who partake 
his views. And who is this man ? An Italian, a minister of an Italian 
Church ; — a Church which assembles to pray to God in the Italian 
language, and to listen to the reading of His holy Word. And in 
whose name does he minister ? In that of God. By whom chosen 
and received ? By the people, who are the Church ; and previously 
by yourself, and by the Church of the priests; if, indeed, that 
Church of yours be really a Church, consisting, as it does, of priests 
only, without people. You are called the Latin Church, but where 
is the Latin people ? From the time that the language of the priests 
has ceased to be the language of the people, priests and people no 
longer form one Church ; unless by the word Church you mean 
a theatre, with a stage for the actors and a space for the spectators. 
The country from the Alps to the sea is Italy ; its inhabitants are 
called by all the world, Italians ; its language is Italian, and has 
been so for four centuries. Where is there room for a Latin Church? 



384 



APPENDIX. 



Such did exist before God extinguished it ; but God has extinguished 
it, aud mau cauuot maintain it in existence. 

Yes, Pope Gregory, Italians we are, and Christians we are resolved 
to be. What shall be the name of our Church ? Answer, or the people 
will answer for you, "The Italian." The Italian Church we are, by 
the will of God and in the name of Jesus Christ who presides over 
us. Will you join us ? You, too, are an Italian. You, too, are 
a Christian. Nay, you are a minister and an elder, as St. Peter 
designated himself; and among the elders we will recognise you as 
a bishop, whenever you will return with us to the Christianity of 
primitive times; otherwise we must part. 

Understand that in religion there is no compromise, and we are 
persuaded that the religion of the first three centuries is alone the 
pure and true Christianity. Can you deny this ? You are a con- 
scientious man; do justice, then, to your country, since the providence 
of God has made you pope, that is to say, Bishop of Eome, in the 
nineteenth century. Blame us not, that in wishing to be Christians, 
we refuse to be Romanists. Within the present century, heaven and 
earth will contradict you ; posterity will condemn you ; and an Om- 
nipotent God will pass your sentence, dooming you to be the last of 
a series which has existed long enough, by coming down to our own 
days. 

July, 184-4. 



Letter to Pius IX. Bishop and Sovereign of Home, Giacinto 
Achilli, a Minister of the Italian Catholic Church. 

It is not unknown to you that I addressed two letters to your 
exalted predecessor, Gregory XVI., making a full retractation of the 
Bomish doctrines which I had professed, more or less, up to 1841, 
and declaring to him my entire belief in Divine Scripture alone, to 
the exclusion of everything else. In this faith I intend to live and 
die, so help me God and His holy Word ! 

Being appointed, however, by the will of the Lord, a minister and 
elder in His Church, I cannot abstain from the exercise of that em- 
ployment without entailing upon myself God's anger, and committing 
a culpable desertion of duty. My ministry is consecrated to the 
Church of Jesus Christ, and I am deeply impressed with the obliga- 
tion of fulfilling my vocation. " The Pastor and Bishop of souls" 



LETTER TO PIUS IX. 



385 



gives me both the command and the strength to discharge my duties. 
The Church, which is the people, calls me to serve it. I must be 
faithful to my ministry, rendering a good account of the charge en- 
trusted to me. 

I have been bidden to keep in remembrance "that true faith 
which is in me," and " to keep alive that gift of God which is in me 
by the imposition of hands," seeing that God " has not given us 
a spirit of fear," but of strength, and of love, and of a sound mind. 
Therefore, " I must not be ashamed of the testimony of our Lord." 
" I know in whom I have believed, and I am persuaded that He is 
able to keep that which I have committed unto Him against that 
day." I therefore " keep the form of sound words which I have 
heard, in faith and love which is in Christ Jesus." " I keep that 
good thing, which was committed unto me by the Holy Ghost, 
which dwelleth in me." I profess before God and the Lord Jesus 
Christ " to preach the Word, to be instant in season and out of 
season, to reprove, rebuke, exhort with all long-suffering and doc- 
trine." I purpose to be vigilant in everything, " to endure afflictions, 
to do the work of an evangelist, to make full proof of my ministry." 

Such being my office, such my obligations, here I stand before 
you, Holy Father, " studying to show myself approved of God, 
a workman not needing to be ashamed, rightly dividing the Word of 
Truth." I know that the elders who have performed well the duty 
of ruling should be " reputed worthy of double honour ; especially 
those who labour in the Word and in doctrine." You are the elder 
to whom was recently committed the charge of ruling over the 
Church of our country ; and this charge was committed to you by 
other elders, who divide amongst them the various offices of that 
Church, or who are called to preside over other Churches. You the 
overseer, or bishop, of the Church of Rome, took upon you the heavy 
responsibility of feeding that portion of the nock of Christ, and of 
strengthening your brethren with good example and holy doctrine ; 
your brethren, who look to you for counsel and direction, and de-^ 
pend in a certain degree on you, regarding you as an elder brother, 
whose judgment and prudence may aid their timidity and weakness. 
On you, therefore, it devolves to propose to them that which is of 
God and of the Lord Jesus Christ, and which tends to the welfare 
of His Church. You it behoves to restore the truths of religion to 
their primitive purity ■ to take away every extraneous admixture ; 
to separate the good wheat from the tares, in order to give to the 

c c 



APPENDIX. 



Christian people the nourishment of faith and of salvation. Your 
brethren look up to you in this matter, which ought to be conducted 
with harmony, in order to preserve the union of the Christian 
Churches : and although each possesses over his own Church an 
equal authority, they nevertheless hesitate to act without you ; they 
expect you to set this work in motion, and to be their model in the 
reformation of doctrine. 

Yes, Holy Father, the reformation of doctrine is the serious 
business to which you and your brethren are called by the people to 
turn your earnest attention | for it is well known to all Christians, 
that upon the purity and holiness of the doctrines of the Church 
depend the purity and holiness of the actions of believers. Now, 
the doctrines which proceed from man are neither pure nor holy ; 
seeing that " God hath concluded them all in unbelief, that He might 
have mercy upon all." Therefore, none but the doctrines of God are 
the truth in religion : all others are lies. 

Think you, then, that those are doctrines of God, which are 
not contained in His Book, but are opposed to the sacred precepts 
of His holy Word ? Have you ever compared the doctrines taught 
in primitive times with those of later ages ? Have you ever com- 
pared the dogmas of the Decretals with the doctrines of the Bible ? 
I have compared them, and have shuddered in amazement, that so 
many strange novelties, amounting to an actual renunciation of the 
ancient faith, the pure creed of our fathers, should ever have been 
introduced into Christianity. 

Strip yourself, then, of that fatal prepossession that your predeces- 
sors were holy and infallible. Examine carefully the sources of the 
existing belief. Observe what is from God, and what proceeds 
from man. Man has erred in presuming to legislate in the tilings of 
God. Not only singly, but in the aggregate, men have erred. The 
Divine assistance was no doubt promised, but it was for preserving 
the ancient doctrines, not for framing new ones ; the Holy Spirit is 
with those who believe in the ancient Scriptures, but not with those 
who tamper with the Divine Word. In the middle ages the 
ministers of the Catholic Church revelled in innovation, and from 
that time the desire for change has grown upon them to such a 
degree, that primitive Christianity can no longer be recognised. 

Think you that it was ever permitted to men to add their ideas 
and thoughts to the ideas and thoughts of God, or to take anything 
away from the Divine Book ? Are you not rather persuaded with 



LETTER TO PIUS IX. 



387 



me that whosoever does this, on him are denounced the chastise- 
ments of God, as it is mitten in the last verse of the Divine Reve- 
lation — " God shall take away his part out of the book of life, and 
out of the holy city, and from the things which are written in this 
book ? " To add to the meaning, or to change it ! to overturn, on 
certain points, the entire system and spirit of the Divine Legislator ! 
I ask you, who were an elder before me, and a ruler among the 
elders, are such things to be endured? However ancient these 
errors may be, however concealed by some or acquiesced in by 
others, shall prescription prevail to this extent ? No ! not any anti- 
quity can establish the abuses of religion ; and even if the whole 
world were combined to maintain error (supposing such a thing were 
possible), even that would not hinder its destruction by any single 
person who had with him the Word of Truth. 

This, then, is the point at issue ;— the abuses of Rome have 
existed long, and obtained for a long time the support of the multi- 
tude ; do they for that reason cease to be abuses ? Her errors 
have been adopted, applauded, followed; do they on that account 
cease to be errors ? And must not abuses and errors be reformed 
wheresoever they may be found, or however long they may have 
existed ? 

But with whom does it rest to effect a reform in matters of reli- 
gion ? Who is to promote it, and by what means ? I reply : first, 
the bishops ; then, the elders ; afterwards, all who have a zeal for 
religion. The instrument of reformation is simple ; viz. the Word 
of God as it stands written in the Sacred Scriptures, pure as our 
forefathers received it, powerful in itself to change the face of the 
whole universe. The truths of that inspired volume constitute the 
whole of Christianity ; out of it there exists no truth for the Church. 
Be it yours, then, with the Holy Bible in your hand, to reform the 
doctrine corrupted by your predecessors ! No one can do this work 
so well as you ; no one so much as you is bound to do it by con- 
science and by special obligation. 

Let this consideration sink deep into your mind, how sad is the 
present state of religion in Italy, that country with which you 
are most closely connected ! Where, now, can be found among us 
that holiness of faith, whence alone proceeds holiness of works ? 
When we look for Christianity, what do we see around us ? Infi- 
fidelity or superstition. Infidelity in all those classes who call them- 
selves enlightened ; superstition in all those who follow the teaching 



388 



APPENDIX. 



of your priests. On the one hand, are men who have cast off all belief, 
and have rejected Christianity with popery. Seeing that both Gospel 
and Canons have come to them through the same hands, they have 
concluded that both must be lies ; that both being preached to them 
with the same fervour, nay, the Canons sometimes exalted above the 
Gospel, both have been contrived only to shackle consciences, to degrade 
the spirit of man, to subjugate the people to the rule of an individual, 
who has had, in ali ages, an insatiable appetite for power ! Thus, not 
distinguishing the work of man from pure Christianity, which is the 
work of God, they have rejected everything alike, and live the life 
of infidels. On the other hand, we behold men who receive impli- 
citly all that is taught them — to whom all is gold which is sold by 
the priests — to whom all is sacred which has any show of religion or 
piety — men who, not caring for faith, seek only for good works ; 
and, thinking little or nothing about God and Jesus Christ, run after 
saints and the Yirgin, — relics, images, and indulgences ! 

These two classes, generally speaking, comprise all the Chris- 
tianity of Italy ; and to this unsoundness is to be referred the reign- 
ing immorality, the want of energy of mind, the absence of virtue 
and of union among our citizens. " The Church which divides the 
races within our country " was the great subject of lamentation to 
that immortal genius, who, three centuries ago, on the banks of the 
Arno, revealed to the world the wickedness of princes. "The 
Church which demoralizes the people" with its doctrines even more 
than with its practices, is the lamentation which I, a son of Italy, a 
minister of the Italian people, raise aloud to heaven ; and which, 
with all the strength that is in me, I would echo in the ears of all 
good men who love our country. Yes ! from the Church, or rather 
from those who call themselves the Church, proceeds all that series 
of evils which degrades our beautiful land, and lowers our finely 
gifted people in the eyes of the stranger. Nor will I ever cease to 
lift up my voice, until, in this respect more than any other, our 
beloved Italy shall be seen reforming herself, and returning glori- 
ously to holiness of faith, purity of morals, and mutual love among 
our citizens. 

And you, Holy Father ; are not you, like me, an Italian ? do not 
you, like me, feel burning within you the sacred love of country 
— " la dolce carita del nalio loco ? " Oh ! I will not so wrong you 
as to suppose you now destitute of a sentiment which has hitherto 
distinguished you • a sentiment which ought rather to grow stronger 



LETTER TO PIUS IX. 



389 



in your mind, now that, as bishop of the most ancient of cities, yon 
occupy the most glorious of thrones. To you the applauding people 
ascribe a generous liberality ; from you are expected good laws, and 
ameliorations in the difficult details of government. From you they 
hope to receive that in which they would receive everything — which 
by a single act you have the power to give them — a religious refor- 
mation. Whoever thinks correctly knows that on this point depend 
social improvement, public prosperity, — in a word, every good thing 
which, by the favour of Divine Providence, citizens are capable of 
enjoying. Without this, we shall always remain in wretchedness, 
unhappiness, disunion. Without this, there will never be content- 
ment, nor any tranquillity among the people. The spirit of restless 
change will continue to agitate them — to their own injury, it is true, 
but also to the destruction of yourself, and of others who are their 
princes. 

Let us then have reform in the Church ; but what reform, and in 
what particulars ? Must I repeat it ? Remove everything in- 
vented by popes, decreed by popes, designed for the interest of 
popes. All this is popery, not Christianity ; and we are resolved to 
be henceforth Christians, not papists. The reformation will be com- 
plete, when once the sentence is uttered, " The Bible, and nothing 
but the Bible." 

For instance, that you, Pius, should be Bishop of Borne, is not 
contrary to the Bible. But this is contrary to it, that you should 
assume a bishopric over those sees which have already another 
bishop ; for all bishops are equal ; each one the pastor of his own 
flock, and each independent of the other. For my part, you should 
have my vote to be bishop of all Italy, were all the other bishops 
removed; but you cannot rightfully co-exist. That eiders, too, 
should exist, is in accordance with the Bible — and you may call 
them priests, if you will ; but as for friars, they are contrary to the 
Bible ; their vows are repugnant to the Gospel and to nature, what- 
ever your theologians may say of them ; and their ministry useless, 
at least, if not hurtful, to the Church. 

What, again, do we mean by the Church ? You know well that 
in the W ord of God it means the Christian people. It is contrary 
then to the Bible for the Church to mean the priests only. Let it 
please you, Holy Father, to consider well, for a moment, this point, 
which is at present of the highest importance. Do you believe that 
what has been usurped should be restored ? Let it, then, be by 



390 



APPENDIX. 



your means that the people resume their ancient rights, and re- 
possess the Church according to their right. But what Church will 
you restore to the people of Italy ? The Latin ? But where is now 
the Latin people, or the Latin language ? Do you not perceive 
what a scourge God sent you, when the priests of Borne wished to 
appropriate the Church to themselves, and to make it their private 
property; declaring themselves princes and governors, and the 
people subjects and slaves to the Church of the priests ? It was a 
chastisement not unlike that winch God sent in the valley of Shinar, 
when daring men set themselves to build the famous tower which 
was to reach to heaven. Audacious priests, in the thirteenth century, 
also attempted to raise themselves into a spiritual power, intending 
to hold the people for ever in subjection. But God sent among them 
by degrees the spirit of confusion, rendering their language unin- 
telligible to the people, so that people and priests were compelled 
to separate. With the priests remained the ancient language, in 
which they had dictated laws at variance with the Gospel; and, 
sometimes in Christ's name, sometimes in the name of Moses, had 
oppressed, burned, tortured the people » a language associated with 
crimes which daily mounted up to the throne of the Omnipotent, 
provoking the infliction of condign punishment, — such crimes as 
prayers addressed in the temple to saints instead of to God; the 
Word of Truth exchanged for fables ; and Christian teaching 
founded no longer on the ancient doctrine of the Bible, but on the 
new doctrine of the Canons. The whole language of Catholicism, 
having become exclusively Bomish, had adulterated the things of 
God, the doctrines and maxims of the religion of Jesus Christ. 

So grievous a scandal drew down upon Borne the anger of the 
Eternal, who seemed, as it were, to repeat the ancient words, "Let 
us go down, and there confound their language." That beautiful 
idiom, which originating in Latium among the descendants of 
Bomulus, grew with the greatness of ancient Borne, the language of 
Virgil and of Tully, became confused and lifeless ; and Bome, the 
new Babel, beheld issuing from her bosom and growing up at once, 
a generation of sons who understood not the language of their 
fathers. The Church of the priests felt the heavy blow which came 
upon it from heaven ; but, instead of weeping and humbling herself 
before God — instead of repenting, and correcting her faults, she 
persisted in her error, and launched her anathemas against the 
people; declaring, like the haughty synagogue of old, that it was 



LETTER TO PIUS IX. 



391 



enough for her to comprehend herself, — as for the people, if they 
did not understand her language, so much the worse for them ! 

What followed ? People and priests were divided. The Church 
and the nation became separated for ever ; the Church and the priests 
called themselves Latin, while the nation and the people called 
themselves Italians. This is a great fact which has not hitherto 
been sufficiently regarded. The people, ever under subjection to 
the tyranny of the priesthood, had not the spirit to resist oppression, 
scarcely even to open their eyes to look upon the chains it had 
imposed upon them. In the meantime, the priests laboured to 
impress them with a belief that such was their natural condition. 
Slaves by the will of the strong, they were taught to believe 
themselves so by the fatality of nature, and the will of God. 

But enough ! The eyes of the people are shut no longer. They 
have opened them ; they have beheld their chains. Like a lion they 
have burst through them. They threaten their former oppressors 
with a look that may well make them tremble. Their roaring was 
like the waking up of nature, indicating a grand change in the face 
of the world. The people have declared that the times are gone by 
when they would submit to be badly governed by their pretended 
masters ; and that they are now the arbiters in their own affairs. 
We priests are specially bound to do justice to the people ; for 
to us, more than to others, has their cause been confided. Be it 
ours, then, to enlighten them ; which is the first thing they need. 
Be it ours to assist and protect them, with that holy segis which 
they themselves have confided to us. Let us unite with them in 
the true religion of our forefathers. When God extinguished our 
Latin language, he meant thereby to punish us priests, and not the 
people. Let us submit to that punishment. The Latin language 
has corrupted the truths of the Catholic Church, and, therefore, 
God has extinguished it. Let our Church rise again in the Italian 
language, and let this be the ancient Church of apostolic times. 
Anathema to the Church of the middle ages ! Thus, alone, can we 
priests become again united to the people; thus, alone, can we 
recover the Church. Eor — once more let it be said — the Church 
means the people ; bishops and priests being only the ministers of 
the people. It is not in the nature of things that the language of 
the Church should be other than the language of the people. Italian 
is our language, and Italian must necessarily be that of our 
Church. 



392 



APPENDIX. 



This Church it is which I desire to serve as a minister. "Will 
not you, Holy Father, serve it as bishop? Gladly would I then 
return to you ; and with me many who are now alienated from you 
would gladly return. Thenceforth they will have no cause to 
separate from the Church, for Jesus Christ will truly reign in it, and 
with Him will reign union, peace, concord, charity. Oh, what a 
sight were this ! " How good and how pleasant it is for brethren to 
dwell together in unity ! " Thus united in the Italian Church, we 
should remove everything which separates us from other Christian 
Churches. Germany, England, Switzerland— all other countries at 
present divided from the communion of Rome, would be again 
united with us in one faith. Nations would be drawn together in 
the bonds of brotherhood. And you, Holy Father, would be the 
blessed instrument by which would be realized the Divine prophecy, 
" There shall be one fold and one Shepherd." 

" The grace of our Lord Jesus Christ, and the love of God, and 
the fellowship of the Holy Ghost, be with us all. Amen." 

Malta, 1846. 



EDICT. 
(Vide p. 74.) 

We, Eit. Vincenzo Salva, of the Order of Dominicans, Master in 
Theology, Inquisitor General of the Holy Office of Ancona, Siniga- 
glia, Jesi, Osimo, Sfc. 

It having been determined fully to re-establish the disciplinary 
laws relative to the Jews living in our jurisdiction, and which we 
have hitherto in vain endeavoured both by entreaty and exhortation 
to carry out in the several ghettos of Ancona and Sinigaglia ; we, 
authorized by the venerated despatch from the Holy Inquisition of 
Home, dated 10th June, 1843, in which we are expressly enjoined 
and commanded to enforce the observance of the Pontifical Decrees 
and Ordinances, especially with respect to Christian nurses and 
servants, and the sale of possessions, either in the city or in the 
country, whether bought and held before the year 1827, or after that 
period, — we ordain as follows : — 



393 



1. — That at the expiration of two months from the present 
period, all Christians, male or female, employed as servants in the 
Ghetto, either by day or night, are to be discharged, and the Jews 
are expressly prohibited to employ in futnre any Christian whatso- 
ever in domestic affairs, under pain of such fine as the Pontifical De- 
crees have appointed. 

2. — That every Jew possessing real property of any kind whatso- 
ever, or any annuity or mortgage, shall, within three months from 
the present date, dispose of the same by an actual bond fide sale ; at 
the expiration of which term, if the order be not complied with, 
the Inquisition shall cause the property to be peremptorily disposed 
of by public auction. 

3. — That no Jew, much less any Jewish family, shall inhabit or 
carry on business in any town or village where there is no 
Ghetto ; and such as are at present acting in contradiction to this 
law, are hereby commanded to enter into their respective Ghettos, 
within the period of three months, or they will be prosecuted 
accordingly. 

4. — That no Jew shall be permitted, more especially in towns 
where there is a Ghetto, to sit at table and eat with Christians, in 
any eating-house or tavern. 

5. — That no Jew shall sleep out of his Ghetto, nor enter any 
Christian's house for familiar conversation. 

6. — That no Jew be allowed, under any pretence whatever, to 
induce Christians to pass a night in the Ghetto, more especially 
women. 

7. — That no Jew shall employ as day-workers, any Christian men 
or women, in their houses in the Ghetto. 

8. — That no Jew, male or female, shall be allowed to frequent the 
houses of Christians, or enter into friendship with them. 

9. — That the law which prohibits the Jews to travel about the 
State without a licence, shall remain in full force. 

10. — That the Jews are expressly forbidden to traffic in church 
ornaments, or in books of any description, or to buy, read, or keep 
any prohibited book whatsoever, under penalty of a fine of one 
hundred crowns, or seven years of imprisonment. And in case any 
J ew, already possessing such, neglects to bring them to the Tribunal 
of the Holy Office, he will be liable to the same penalties. 

11. — That the Jews in the removal of their dead bodies shall not 
be allowed to use any ceremonial rite, or public display ; more espe- 



APPENDIX. 



dally are they enjoined to abstain from all singing of psalms, and 
carrying of lights through the streets, or out of the Ghetto, under 
penalty of a fine of one hundred crowns, the forfeiture of their lights, 
and corporal punishment to be inflicted on the nearest relatives of 
the defunct. 

Any person infringing these laws and regulations will be subject 
to the penalties and fines imposed by the Holy Office. And that no 
one may plead ignorance of their existence, it is hereby ordered that 
a copy of the present Edict be published, and fixed up in the syna- 
gogue, which shall be deemed equivalent to serving it personally on 
every separate Jewish individual, as well on those in Ancona, as 
on such as may reside in other places belonging to the same 
Ghetto. 

Given at Ancona, from the Holy Office, 
this 24th day of June, 1843. 

E°. En. Vitst. Salva, Inquisitor General. 



The above Edict, published in the year 1843, and authorized by 
Rome, is a sufficient answer to those who pretend that the Inquisi- 
tion is no longer what it was three centuries ago. We have here 
the decree of the very essence of the Roman Court, composing the 
Holy Office — fifteen Cardinals, thirty Councillors, &c. &c, with the 
Pope at their head. 

We are returned to those delightful times in which the Neapoli- 
tan, Caraffa, better known as Paul IV., and Michael Ghisler, called 
Pius V., lighted their funeral piles, and inflicted their tortures ; and 
when, not to be behindhand with his predecessors, the monk Eelice 
Peretti, called Sixtus V., proclaimed a crusade against the poor 
Israelites. O glorious days, when the holy indignation of Rome 
was responded to by the ferocious bigotry of Spain, the religious 
fury of France, and the papal fanatics throughout Italy ! 

Who is there that would not delight to see those good old times 
restored, when Christian men enjoyed the pleasing spectacle of the 
public buring of fifty thousand Moors, by Ferdinand and Isabella of 
pious memory, and as many Jews consigned to the flames alive, 
through the various countries of Europe ? Who would not wish to 
act over again the famous day of St. Bartholomew, and a hundred 



EDICT. 



395 



other deeds more or less celebrated, but all testifying the zeal of the 
holy Roman Inquisition ? 

And what is the reason why these spectacles, so creditable to the 
human race, are no longer to be witnessed in these days ? Is it 
that the people are no longer instigated by that species of devotion 
which rendered the burning of their fellow-creatures alive, on ac- 
count of their difference in religious opinions, a matter of such 
consolation and enjoyment? The zeal of the Romish Church re- 
mains the same, and our popes have not lost their holy desire for 
the conversion of the whole world by fire and sword to their sacred 
doctrines. How is it then that these glorious days do not return ? 

Let us, however, confine our remarks to the present Edict, in 
which the Inquisitor equally shows his profound knowledge of 
jurisprudence and of morality. The Jews are spoken of as being 
under his jurisdiction; but I cannot understand whether this 
jurisdiction be political or religious. The first he has nothing to 
do with, as his authority is purely ecclesiastical; and as to the 
second, I would ask, what right has he to exercise it upon persons of 
a different religion ? It is idle to say that the Pope has conferred it 
upon him, since he himself has no right over such as are not bap- 
tized. To usurp any authority whatsoever, is a crime, in the eye of 
the law of every nation. The Inquisitor is consequently either ex- 
tremely ignorant, or most daringly presumptuous thus to defy a 
principle acknowledged and submitted to by all civilized people. 

He says that he has hitherto in vain implored that the laws of dis- 
cipline relative to the Jews should be maintained in full force, and 
therefore takes occasion to issue anew a mandatory Edict. Surely 
those who call themselves Masters in Theology, ought at least to 
understand common honesty. Could laws be considered as con- 
scientiously binding which were the result of sheer hatred towards 
an unoffending community? And were not the subjects of it justi- 
fied in evading them as much as possible ? 

As to the 1st article, that all Christians are to be dismissed from 
the service of Jews, what can be more arbitrary and unjust? The 
Inquisitor would have done better to have laid his interdict upon 
the Christians, in forbidding them to go to the Jews, rather than to 
compel the latter to shut their doors in their faces. And, concern- 
ing these very Jews in your own jurisdiction, Mr. Inquisitor General, 
you know how charitable they have always been ; you know what 
service they rendered us in the time of the cholera; how, in this 



396 



APPENDIX. 



very city, they assisted the poor, and condoled with them under their 
sufferings; and how charitable they showed themselves on every 
occasion. 

Before, then, yon forbid the Jews to employ Christian servants, 
tell those who are in want of bread to seek it at your convents, at 
the doors of the Inquisition. 

As to the 2d article, touching the disposal of the property of these 
people, what can be said in its justification ? Whether they retain 
it or not, I suppose they are equally liable to be called upon for the 
government taxes. There is one of this race, however, who must 
be a sad trouble to you ; one who has lately possessed himself of an 
enormous extent of property, and has claims upon the very estates of 
the Church, even to the palaces of the Pope, the prebendaries of 
the Cardinals, the revenue of the bishops, and the whole body of the 
clergy, friars, nuns and all, which are absolutely mortgaged to Mm, 
to the extent of many millions. Now, is it an agreeable thing, O 
Eather Inquisitor, that this great Jew, this powerful Baron Roths- 
child, should be invested with such awful authority, as to be legally 
justified in driving the Pope from the Yatican, should Cardinals 
Tosti and Lambruschini be behindhand in their accounts? This 
wealthy baron is, in fact, master of half the Pontifical State ; and 
if things go on at the same rate, super Cathedram Petri sedebunt 
Israelites. What remedy will you propose, my dear Inquisitor, if, 
on the Pope's neglecting to pay, this Jew, Rothschild, seizes on 
the church-property ? You threaten the poor Jews of Ancona with 
forced sales, but the Baron may put the whole of you up to auction 
at once. 

If this article was designed to evade such a catastrophe, I doubt 
if it would be of any avail. Rothschild is too well supported to 
have his rights invaded even by the Holy Roman Inquisition. This 
unjust attack is indeed altogether as unwarrantable as it is impolitic. 
What would you say if the Grand Sultan were to issue a decree 
that all the Catholics in his dominions should be constrained to sell, 
within three months, whatever property they might possess, merely 
because they were Catholics ? Yet you set him and others an ex- 
ample of this crying injustice, for no more defensible reason. 

The 3d article savours strongly of the monk. To oblige all the 
descendants of Israel to live cooped up in their Ghetto, as in a 
monastery. Perhaps you feared that the Christians might turn 
Jews, if free intercourse were permitted between them ; or do you 



EDICT. 



397 



rather apprehend that the Jews might become Christians ? Rarely 
does the former take place. It is the latter, then, that yon dread, 
for yon know very well that the Jews profit the Inquisition far more 
than the Christians. The real object of this law, therefore, must 
be to estrange the two parties, and to sow enmity and dislike be- 
tween them, so as to canse them to live in perpetual vexation, and 
discord, and distrust. 

The 4th is a singular article, — that no Jew shall be allowed to 
eat at the same table with a Christian, or in any public eating- 
house or tavern out of the Ghetto. It would be well if every one 
could make it convenient to take his meals at home ; but when, 
from the nature of a person's occupation, or any other cause, this 
cannot be the case, what is he to do ? To the trattoria, or eating- 
house, every one is admitted; there is no distinction made there 
between the Jew or the Turk, the Christian or the Heathen. The 
noble sits by the side of the plebeian. He is the most respected 
who spends the most ; he is the best served who pays the highest. 
Every one is admitted, even the thief and the assassin. The Jew 
alone is to be forbidden ! But what a disgrace it is to prohibit the 
Jew from eating in company with the Christian, when Christ himself, 
the Divine Head of our Church, sat at meat with the children of 
Israel, even with the Samaritan and the Sadducee, and imparted 
to them the benefit of His instruction. 

How shall we in future have the courage to persuade these people 
that we are partakers of that most holy religion which began with 
Adam, and had the Jews for its early fathers ? How, in proof of our 
assertion, present to them the code which is contained in the books 
of Moses and the Prophets, by us, as well as by them, believed and 
reverenced ? With what face can we boast to them of our Gospel 
as abounding in precepts full of peace and love P Will they not 
reply to us by pointing to the laws of the Roman Inquisition, the 
famous Edict of Ancona, where all is division and hatred ? Are 
you a preacher, brother Salva, and is such your doctrine ? To be 
consistent, you ought to begin your sermon with the duty of reli- 
gious intolerance, evangelical persecution, and Christian cruelty. 
Speak the same language in your pulpit as you do in your Edict, 
and observe the good effect it will produce upon your audience. 

Your 5th article prohibits the Jew from sleeping out of his 
quarters, and from any friendly intercourse with Christians. Well 
done ! So the J ew is for ever to remain a Jew, and avoid all oppor- 



398 



APPENDIX. 



tunities of being converted ; lie is to forego any advantage lie might 
derive from conversing with ns. But perhaps you imagine the 
race to be so bad that good Christians might be injured in com- 
municating with them ; indeed your Edict treats them as such 
throughout. But whoever consults the calendars of our tribunals 
will find that in all our towns there are very few Jews who figure 
in the list of criminals ; a sufficient proof of their regularity of 
conduct, their obedience to the laws, and their respect for the 
authorities. 

In the 6th, it is stated that no Jew shall allow any Christian man, 
much less any Christian woman, to sleep in the Ghetto. The inuendo 
here conveyed might not inappropriately be retorted upon the friars, 
notwithstanding the closed gates of their monasteries. They may 
thank the Jews for not publishing the story of a certain Yicar of 
the Holy Office, who frequently, under cover of the darkness of 
night, was accustomed to find his way into the Ghetto, certainly 
not for the purpose of preaching morality to its inmates. I should 
advise you, then, Eather Inquisitor, not to be over curious in your 
researches, when there is need of so much indulgence in your own 
proceedings. 

The 7th is a very extraordinary prohibition, forbidding any Jew 
to employ a Christian as a day-labourer in his house in the Ghetto. 
So that they are not allowed to have the services of bricklayer, 
carpenter, or builder, all of whom work by the day, and it is well 
known that the Jews themselves do not exercise these employments. 
This law, in fact, was made to oblige the Jew every time his house 
required repairing, to go to the Inquisition, with all due reverence 
and respect, and not empty handed, to get leave to have his work 
done, without which he is liable to a heavy fine. 

In the 8th, the Jews are forbidden to contract any friendship 
with Christians. Eor charity's sake, poor children of Israel, pay no 
attention to such nonsense. Be as good friends with us as you can. 

We esteem you as our fellow-citizens, notwithstanding our differ- 
ence of religion ; we regard you as brothers, since we both call God 
our Eather, and both of us ascribe honour and glory to Him. 

The 9th article relates to a licence with which every Jew must 
provide himself, before he can be allowed to travel about the State 
— a licence which the Inquisitor alone can grant — which must be 
referred to the decision of the bishops and vicars ; and the 
infringement of any of the rules it contains, subjects the offender to 



EDICT. 



399 



arbitrary punishment, besides imprisonment and a fine of three 
hundred crowns. In this licence it is forbidden to dwell with, or to 
enter into familiar conversation with Christians. Now it is only in 
a very few of the towns in the Roman States, that a Ghetto is to be 
found. It follows then, that as their business leads the Jews to 
visit places where there is not any, they are obliged, in that case, 
according to the conditions of their licence, to live with their beasts, 
in their stables. 

The 10th prohibits the Jews from dealing in church ornaments, 
and in books of every description. This is of no great consequence 
as respects the future ; but in the meanwhile what is to be done 
with such of these forbidden articles as they may already have in 
their shops ? they must make a present of them to the Inquisitor, 
for it appears that unless they do so, there is a fine of three hundred 
crowns to pay, and imprisonment to undergo. 

As an appendix to this new decalogue which is directed against 
the living, the Inquisitor has thought proper to add an order or two 
respecting the dead; forbidding the Jews, in burying them, to make 
use of any ceremony or rite, or to carry any lights with their funeral 
processions, or to sing psalms. What, does your anger then extend 
even to the dead ? are they too to be punished ? Would your canon 
laws prohibit the decent performance of those last sad offices which 
are held sacred by all nations, respected by all classes of people ? 
Every religion has its form of worship, every form of worship its pe- 
culiar rites, every rite a proper ceremonial form. These things, al- 
though extrinsic, and not strictly essential, are nevertheless esta- 
blished by custom, and observed with befitting reverence. Can you 
deny that the Jews have a right to practise their own religious 
observances? He that is bom a Jew and remains one, must die 
and be buried as a Jew. How can you, then, prohibit the necessary 
ceremony at their funerals ? You keep them among you, and allow 
them the exercise of their religion. Their dead have a claim to 
sepulchral rites, which can only be performed in the manner 
their own religion prescribes. The Catholics, the Protestants, 
the Greeks, and the Armenians, the Arabs, and the Chinese, have 
each of them, according to their peculiar views, established their 
funeral ceremonies, which, however imposing they may be to those 
of their own creed, may appear trivial and insignificant in the eyes 
of others. Nevertheless they are not to be despised, any more than 
their religion itself, although neither understood nor approved by 



400 



APPEJTOIX. 



others. But to forbid these children of Israel to sing the Psalms of 
David ! their own prophet-king ! Good heavens ! And you yourselves 
recite these very prayers in your own sepulchral ceremonies ! What 
greater right have you to them, composed as they are by a Jewish 
monarch, than the Jews themselves have? They, moreover, recite 
them in the language of King David himself, in their original 
Hebrew, a language full of harmony and pathos and lofty meanings ; 
whereas you declaim them in a barbarous dialect, which you call 
Latin, but which in reality has nothing of the graces of Latium : 
the version is badly translated, too, incorrect, and every way im- 
perfect. 

According to your ideas, then, not only the Jews are forbidden to 
honour their dead, but the Greeks also, although Christians ; since, 
in this country, their rites and ceremonies are prohibited, and allj in 
short, who dissent from the canons of the Yatican, and attribute no 
authority to the Inquisition. You alone are at liberty in this 
respect, you alone are entitled to the benefit of prayers and spiritual 
song, since in you alone are to be found faith, holiness, and sal- 
vation ! 

In the meanwhile look at the tolerance that prevails throughout 
the rest of Europe. But could you with any justice complain if 
you were yourselves treated as you treat others ? Is it fair, that in 
Greece, in Russia, in the Ionian Islands there should be Bomish 
churches, Bomish worship, Bomish processions, and other public 
eeremonies, whilst, in the Boman States, the Greek Church, its rites 
and ceremonies, are not permitted ? Equally might the Bomish 
Church be banished from England, because in the Pontifical States 
the Anglican Church is prohibited. 

But the forbearance of others increases your insolence ; their 
kindness only augments your pride, and their religious feeling your 
impiety. wicked race, how long will you deceive mankind ! 

Behold, O Italy, what manner of men are your priests, your 
ministers of religion ! They who ought to alleviate your woes and 
render your chains less galling, whose duty it is to shed the balm of 
consolation on your wounds, they, on the contrary, engender strife 
and disgust among you ; every hour they recal to your mind your 
past shame, your excessive credulity, your blind adherence, your too 
great submission. They pretend to lament over your illiberality, 
your religious incredulity, only that they may the better devour 
your substance. They, rapacious vultures, greedy wolves, they are 



EDICT. 



401 



the bad shepherds of whom the Prophet speaks. God of 
Israel, God of our fathers, remember the promise thou hast made 
through the mouth of thy servant, Jeremiah : " "Woe be unto the 
pastors that destroy aud scatter the sheep of my pasture ! saith the 
Lord. . . . Behold, I will visit upon you the evil of your doings. . . 
I will gather the remnant of my flock out of all countries whither 
I have driven them, and will bring them again to their folds : 

And I will set up shepherds over them who shall 

feed them : and they shall fear no more, nor be dismayed 

Mine heart within me is broken because of the prophets ; . . . 
because of swearing the land mourneth ; . . . . their course 
is evil, and their force is not right. For both prophet and priest 
are profane ; yea, in my house have I found their wickedness. 
I will bring evil upon them, the year of their visita- 
tion. I have seen folly in the prophets of Samaria ; . . . . 
also in the prophets of Jerusalem : ; . . . they are all unto 
me as Sodom, and the inhabitants thereof as Gomorrah. Therefore 
thus saith the Lord of hosts concerning the prophets ; Behold, I 
will feed them with wormwood, and make them chink the water of 
gall : for from the prophets of Jerusalem is profaneness gone forth 
into all the land. Thus saith the Lord of hosts, Hearken not 
unto the words of the prophets that prophesy unto you: they make 
you vain : they speak a vision of their own heart, and not out of 

the mouth of the Lord In the latter days ye shall 

consider it perfectly. I have not sent these prophets, yet they ran : 

I have not spoken to them, yet they prophesied I have 

heard what the prophets said/- that prophesy lies in my name, saying, 
I have dreamed, I have dreamed. . . . Which think to cause my 
people to forget my name by their dreams which they tell every one 
to their neighbour, .... The prophet that hath a dream, 
let him tell a dream ; and he that hath my word, let him speak my 
word faithfully. What is the chaff to the wheat ? saith the Lord. 
. . . . Therefore, behold, I am against the prophets, saith 
the Lord, that steal my words. . . . Behold, I am against 

them that prophesy false dreams, and do tell them, 

and cause my people to err by their lies, and by their lightness ; 
yet I sent them not, nor commanded them : . . . . Therefore, be- 
hold I, even I, will utterly forget you, and I will forsake you, and 
the city that I gave you and your fathers, and cast you out of 



D D 



402 



APPENDIX. 



my presence : and I will bring an everlasting reproach upon you, 
and a perpetual shame, which shall not he forgotten."* 



letter to Cardinal Caracciolo, Archbishop of Naples. 
(Vide p. 237.) 

Capua, August 27, 1835. 

Eminentissimo e Reverendissimo Padrone, 

This, my most respectful letter, will be presented by Eather 
Giacinto Achilli, a Doctor of the Dominican Order, who was lately 
proposed to me as a preacher in the Metropolitan Church of Capua, 
by Eather Jabalot, the Master-General of the Order ; to whom I 
applied for a serviceable and talented person to occupy the pulpit 
during the period of Lent. 

It would be difficult for me to express to your Eminence the 
satisfaction that this same Dr. Achilli has given to the Clergy and 
to the people. He has now fixed his residence in Naples, in the 
Monastery of St. Peter the Martyr, which may be greatly benefited 
by his superior talents in Philosophy, Mathematics, and Theology; 
all which sciences he taught in Yiterbo, his native place. He is 
desirous to place himself under the protection of your Eminence, to 
whose exceeding kindness I therefore venture to recommend him ; 
more especially, as I know the favour with which your Eminence 
regarded Doctor Salsano, also a Dominican, on account of his 
singular talent and virtues ; and it is to be hoped, that Dr. Achilli, 
who is certainly in no wise inferior to him, will prove himself equally 
agreeable to your Eminence. The Master of the Sacred Palace, 
Buttaoni, whose learning is well known in Rome, frequently con- 
sulted him in the revision of new publications, when he was residing 
at the Minerva; from which circumstance, it is evident in how 
high a degree of esteem he was heldj and how worthy he is of the 
favour of your Eminence. 

I avail myself of the present opportunity to offer my humble duty 
and respects, and most respectfully kissing your hands, 
I remain, 
Most Reverend Eminence, 

Your most humble and devoted Servant, 

E. Card. Serra, Archbishop of Capua. 

* Jer. xxiii. 



LETTER OF FR. ANTONIO DI GESU. 



403 



The above letter, which is written with all the attention to 
etiquette and ceremony that the Cardinals observe towards each 
other, may serve as a model to those who wish to study the code 
of politeness received in the Court of Rome. 



Letter. 
(Vide p. 284.) 

Fr. Antonio di Gesu, formerly Pietro Leonini Pignotti of Pome, to 
the General of the Order of Carmelite Friars at Rome, Health. 

Some time ago you summoned me to Rome to give an account of 
my belief. Nothing was ever more agreeable to me than your in- 
vitation, since I have always desired to bear testimony to the truth. 
I should not have hesitated in the least to obey you, if I had 
imagined that I could as freely have confessed my opinions at Rome 
as I do at Malta. But at Rome, as you well know, there are certain 
theologians, who for any dissent expressed against their views, 
immediately raise the cry of heresy, and conclude with Thomas 
Aquinas, " that heretics should be burned! 1 '' Willing, therefore, to 
spare myself any such proceedings as you would, doubtless, have 
thought it necessary to put in force against me, had I presented 
myself before you, I judge it best to give you no other trouble than 
will accrue to you in examining my present belief, such as I now 
hold it, and, with the help of God, hope to keep it to the hour of 
my death. 

I believe then all that God has revealed to us in his holy word, in 
which he has clearly pointed out to us the way, the truth, and the 
life we ought to follow, in order, through the assistance of Christ, to 
enter into his kingdom. I consequently believe, with the true Catholic 
Church, all that is taught in the Apostolic and the Nicene creeds. 

I do not believe in the traditions of the Church of Rome, which 
are altogether false, and fabricated for interested purposes, partly 
from errors in the writings of the early fathers, and false interpre- 
tations of Scripture, and partly from foolish superstitions, which are 
by the Church called pious, although contrary to the spirit of the 
word of God. 

I believe that Jesus Christ instituted two Sacraments — Baptism, 
and the Holy Supper : the first, when he said to the Apostles, " Go 



404 



APPENDIX. 



ye therefore, and teach all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost ; " and the latter, 
when he said, " This do in remembrance of me." 

I do not believe that Jesus Christ ever instituted the sacrament 
of confirmation, since he gave no commands respecting it. The 
imposition of hands is a simple rite in imitation of what was done 
by the apostles. Acts viii. 17. The anointing is entirely of Romish 
invention. Neither is there any mention of auricular confession in 
the New Testament. St. James exhorts the faithful to confess their 
sins to one another, that is, to ask forgiveness of each other for 
mutual wrongs. Of extreme unction not a word is said in the 
whole of the Bible. Ordination is nothing more than a simple rite, 
a ceremony consisting in the imposition of hands, praying God to 
give to his people good and faithful ministers. And matrimony is 
merely a contract between the parties, and the priest is enjoined to 
implore the Lord to bless the union. These five last have by no 
means the same claim to be regarded as sacraments as the two first. 
And even these two are altered and injured by the Romish Church, 
since in baptism water alone should be used, and not salt and oil ; 
and in the Holy Supper common bread should be used, as it was 
originally, and as it has always been in the true Catholic Church. 

I believe that original sin consists in the corruption of human 
nature descending from Adam. I believe that justification is solely 
the work of grace, without regard to works, as the Apostle teaches 
in his Epistle to the Romans. 

I do not believe that original sin consists in following Adam, as 
the Pelagians say, and as the Church of Rome teaches ; neither that 
it is washed away by the water of baptism. Born as we all are to 
natural life, we are re-born unto spiritual life " by water and the 
Holy Spirit." Neither do I believe that our own works in any way 
contribute to our justification, the works themselves being the effect 
of justifying grace. Jesus Christ has not said that those who work 
will be saved, but those who "believe and are baptized." And 
speaking of works, he has declared that when we have done all that 
is commanded us, we are to acknowledge that we are only " unprofit- 
able servants." 

I believe that Jesus Christ has once for all made propitiation for 
our sins, in that one sacrifice, which was ordained for our eternal 
redemption, he being a high priest for ever after the order of 
Melchisedec. 



LETTER OP FR. ANTONIO DI GESU. 



405 



I believe that any other sacrifice is false and deceitful ; any other 
propitiation is sacrilegious. Consequently, I deny the pretended 
propitiatory sacrifice of the Romish Church, as impious and heretical, 
contrary to the teaching of the Gospel, to the Epistles, and to the 
doctrine and practice of the ancient Catholic Church. 

I believe that in the Sacrament of the Holy Supper, Jesus Christ 
communicates himself, through faith, to the believer, in the substance 
of the bread and wine, in a real and spiritual manner, so that eating 
that holy bread, and drinking of that sacred cup, with true faith, we 
receive through the word of Christ, the resurrection and the life. 

I do not believe that in this sacrament the substance of the bread 
and wine disappears, and that of the actual body and blood of Christ 
is substituted in its stead, as the Church of Rome teaches, in which 
she follows the notion of the heretic Eutychus — " This is my body," 
is to be understood as " John is Elias," and that passage in Exodus, 
<c It is the Lord's passover." Esti in the Greek signifies represents. 
St. Luke explains the meaning in the following words, " This cup is 
the New Testament in my blood." And in this sense alone the 
ancient Church understood it. 

I believe that the Sacrament of the body and blood of Christ are 
received, when the bread and wine are eaten and drank according to 
the order and the warning of Christ, " Except ye eat the flesh of 
the son of man, and drink his blood, ye have no life in you." 

I do not believe that in receiving one half alone, the whole sacra- 
ment is received, it being indivisible according to the will of the 
Divine institution, and was so understood in the Church for twelve 
centuries, and continues still to be so in the most ancient Christian 
Church, that of the Greeks. 

I believe that, according to the Holy Scriptures, the souls of the 
dead are forthwith consigned to their eternal destiny ; the elect and 
the justified to the joys of heaven; the wicked and the reprobate 
to the abyss of perdition. 

I do not believe in an intermediate or third place or state, between 
heaven and hell. If purgatory exists at all, there is no reason why 
it should not always have existed, and have been mentioned in the 
Scriptures as well as heaven and hell. I do not believe that the 
Almighty created it only in the fifth century of the Church, and 
revealed it to St. Augustin alone, to become after the lapse of ten 
centuries a dogma of faith. 

I believe that the saints, who are known as such to God only, 



406 



APPENDIX. 



stand in his presence,, and together with the angels adore Christ and 
the majesty of God. 

I do not believe that the saints know anything about us, nor that 
they can in any manner interfere in onr concerns : certainly, we owe 
them no worship, since like ourselves they are created beings ; 
neither should we invoke their aid, which they are unable to bestow. 
Jesus Christ, says St. Paul, is our sole mediator; He continually 
intercedes on our behalf with his divine Father, and exhorts us to 
come unto Him. His mother, who in one solitary instance attempted 
to intercede at the marriage feast of Cana, had for her sole answer, 
" Woman, what have I to do with thee ? " I do not believe that the 
reliques of saints are to be worshipped, since God in his second 
commandment prohibits all worship but to himself alone. Why has 
Rome hidden this commandment ? 

I believe it is right to hold the memory of the saints in due 
estimation, and to place their portraits among those of our friends 
and relatives. 

I do not believe that any images, whether of Christ, of the Virgin, 
or of any saint, ought ever to be worshipped, as an act especially 
forbidden by God. 

I believe that Jesus Christ has left to the Church the power which 
the ministers exercise in public, to absolve, — that is, to declare that 
all those are pardoned who believe in the satisfaction He has made, 
and who humbly implore forgiveness. 

I do not believe that Jesus Christ pardons in virtue of our works, 
neither on account of the merits of his mother, or of the saints, 
none of whom have a superabundance • and much less for the mere 
asking of the Romish Church, in its notable discovery of indulgences. 

I believe that the Church of Jesus Christ is the congregation of 
all the faithful who are baptized, and who believe in neither more 
nor less than what is taught in the Holy Scriptures, which Church 
is one, holy, catholic, and apostolic, having Christ for its head. And 
I believe that this Church exists separately, among the different 
languages and nations, as in the time of the Apostles. 

I do not believe that there is a mother Church superior to the 
rest, having dominion and power over all others. And I am of 
opinion that Rome, who arrogates to herself such dominion, has in 
reality no Church at all ; since God, who has destroyed the Latin 
language among the people, has also, at the same time, destroyed 
the Church which existed in that language, the people and the 



LETTER OP FR. ANTOXIO DI GESU. 40? 

priests having- become totally separated through this difference of 
language ; nor can the Church be restored until it is regenerated. 

I believe that the faith and the confession of the Apostle Peter 
is the faith and confession of the true Church of Christ, the foun- 
dation and the pillar of truth. I believe that this faith should be 
preserved pure and intact among believers, who are bound to reject 
all innovations which, through error or ignorance, are introduced 
into Christianity; and that obedience is due to God and not to 
man. 

I do not believe that the blessed Apostle Peter ever left any 
successor either at Jerusalem or at Rome, — which latter city he 
probably never visited. All true believers are his successors ; and 
I believe it to be a blasphemy that a miserable sinner like myself 
should dare to call himself the Vicar of Jesus Christ, — his repre- 
sentative upon earth. I do not believe that He has any need to be 
represented, since He, much better than any man, or than the whole 
race of men, sees and provides for the necessities of his Church. 
No obedience whatever should therefore be paid to a man who 
impiously calls himself the successor of St. Peter and the Yicar of 
Jesus Christ. 

I believe that all the canon and other laws of Rome are contrary 
to the spirit of the Gospel ; that all the Councils and Synods, in- 
cluding that of Trent, held in support of Rome, and favouring her 
interests, are false and erroneous, and that their memory will always 
be a disgrace to Christianity. I believe that of all the errors that 
have infested the Church, the worst and the most detestable is that 
of Popery, as all the articles I have thus far enumerated sufficiently 
demonstrate, and against which, I, therefore, as a servant of God, 
and a minister of Jesus Christ, loudly protest, and condemn. 

I do not believe that any Christian can ever live tranquilly under 
a system which is contrary to the Bible, whose doctrines are so 
many heresies, and whose practice is impiety throughout. I do not 
believe that any one who has heard and received the truth, can con- 
scientiously remain conjoined to those who are opposed to it. The 
least pardonable sin is that of unfaithfulness. 

I will conclude then in the same words by which you, professing 
the most unworthy belief of Pius IV., deceive yourselves ; in op- 
position to which I have expressly modelled this my present profes- 
sion of faith. This true Catholic faith, out of which no man can be 
saved, and which I now freely profess and truly hold, and which, by 



408 



APPENDIX. 



the blessing of God, I hope to retain pure and undefiled to my last 
breath, I, Pietro Leonini Pignotti, minister of the Italian Catholic 
Church, promise, swear, and make oath, to uphold, declare, and 
preach, to the extent of my ability, that it may also be received by 
those who are committed to my charge. So help me God and his 
holy Evangelists. Amen. 



Reply 

To the Allocution oe Pius IX. 
At the Consistory of Gaeta, held on the 20th April, 1849. 
(Tide p. 312.) 

Since you oblige us to reply to your address, we intend to make 
it clearly evident to whom are to be attributed " the disastrous 
storms" which, you tell us, " overwhelm your State, and plunge the 
whole of Italy into confusion and disorder" Not to insist upon the 
fact, that the State properly belongs to us the people, and not v to 
you, a repudiated monarch, we shall offer our remarks, not to your 
colleagues of the Consistory, whose opinions we value not, but to 
our own brethren, our fellow-countrymen, who share with us in the 
affection and interest for the public weal ; so that no one may be 
ignorant how much and to what end we have laboured. " And may 
the Almighty,' 3 (we use your own words,) "grant that men, made 
wiser by these most unhappy events, understand that they cannot occa- 
sion a greater injury to themselves than by deviating from the paths of 
truth, of justice, of honour, and of religion." If you suffered your- 
self " to be led away by the wicked counsel of evil men ; and to learn 
of them to deceive and to ensnare, we, on the contrary, shall make 
evident to the whole world with tchat care and solicitude and brotherly 
love we have endeavoured to promote the real good, the tranquillity, 
and the prosperity of the people," our brethren, no longer your sub- 
jects, in our llepublic, which you obstinately persist in calling 
"your Pontifical State ; " and which is most truly " the fruit of our 
great care and affection. In these ivords we condemn not only your- 
self, but all those most deceitful workers of such great evils, attribut- 
ing to every one his proper share" 



EEPLY TO ALLOCUTION OF PIUS IX. 



409 



And here, above all, it delights our minds that " many of our 
people, aware of having been miserably deceived by you, have now 
closed their ears to your icords and to your counsels, and opened them," 
instead, to the righteous doctrines of the friends of the people, of 
the holy evangelists, who, pointing out the right path of virtue, 
and treading in the ways of honour and justice, aim alone at encou- 
raging the mind, and directing the understanding in the pursuit of 

truth r 

All are at present aware of your utter deceitf alness, and constant 
disregard to truth; and they cite, as the first proof of it, your 
famous amnesty, on account of which, with unparalleled effrontery, 
you so often reproach us, and which you pretended was to restore 
peace to so many families, including, be it remembered, your own, 
and those of your relations. And we, at first, gave credit to your 
assertions, wondering that a pope could do so much. But to our 
extreme surprise we discovered that our names were secretly handed 
over to the Austrian police of Italy, that our persons might be 
under surveillance. And among the exiles who received the am- 
nesty, there were many to whom your consuls refused passports to 
return to their homes ; while others had to undergo such humili- 
ating treatment, that many chose rather to remain in exile than 
purchase a degraded freedom at such a price. 

It naturally followed that those who returned did not consider 
themselves under great obligation to you, individually, but felt 
themselves more and more confirmed in the necessity of getting rid 
of your race altogether, as a race that never forgives. 

" It grieved you" to see the people meet in assemblies, from which 
issued the sparks of a fire you had attempted to cover oyer with 
ashes ; but which the more you endeavoured to extinguish it, the 
more it fed itself and flamed forth ; neither did the Edict of the 
Secretary of State, in April, IS 47, produce any other effect than to 
make evident your own apprehension and that of your government, 
concerning matters which had no other aim than to protect a people 
against the artifices and the control of him, who, from the first, in- 
tended, after having granted them a moment's relief, to oppress them 
afresh. It was very natural that your endeavour should be resisted, 
and that the people who had roused themselves from their lethargy, 
should not suffer themselves to be cast into it again. A vigilant 
people will not remain inert. To you, who feign to be ignorant of its 
most heavy grievances, it has spoken and it has written. Why then 



410 



APPENDIX. 



did you not listen to it ? You complain of its language and its 
threats! It is the genius of a southern race to be resentful ; to- 
wards those who turn a deaf ear to our complaints we feel anger, 
and to the restive beast we are accustomed to use the whip. You 
have a peculiar faculty in playing the deaf and the restive, and we 
very naturally apply to it the treatment it deserves. 

According to your account the conspiracy of July, 1847, was not 
a real one, "but contrived for the express purpose, by public agitators" 
And pray did you make this notable discovery at Gaeta ? Is it not 
true that when you showed some intention towards useful reform, 
the adherents of the government of your predecessor, those men of 
vengeance and of blood, who had filled the prisons and crowded the 
scaffold with their innocent victims, — those men with whom to love 
their country and to praise the sacred name of Italy, was a crime ; — 
is it not true that they conspired to our injury and against yourself? 
And was it not the object of this conspiracy " to plunge the City of 
Rome into civil war, with slaughter and destruction ; until the new in- 
stitutes being entirely abolished and done away with, the ancient form 
of government should be restored?" Whence arises then your pre- 
sent madness, to deny a fact which you had full proof of, and which 
you yourself admitted at the time ? Is it true then no longer ? 
And have these conspirators, because they have paid court to you at 
Gaeta, suddenly become " patterns of goodness, eminent for their reli- 
gion, and distinguished for ecclesiastical dignity?" Since you have 
remained out of Rome, how dear they have become to you. It was 
well for them that you quitted it, and it is through them that you 
will never more return.* 

" It was" as you say, " in this time of agitation that it was pro- 
posed to form a Civic Guard." We know full well with what jealous 
eyes you look upon this institution— what a dagger it is iu your 
heart. t( Hastily assembled by your own act" it was after your de- 
parture only that " it was completely organized and disciplined" If 
you could now behold this Guard which has received the title of 
National, you would be compelled to acknowledge it the finest 
spectacle that Rome affords. It is to this body we owe the tranquil- 
lity and good order which never existed before. It defends our 
country agaiust the aggression of your satellites. It is composed of 
the flower of our citizens, and has exulted in the cry, Viva la Re- 
pubblica, a basso it Papato" 

* Unhappily, this prediction has not been verified. 



REPLY TO ALLOCUTION OF PIUS IX. 



411 



Do you not blusli at the remembrance of that solemn piece of de- 
ceit which you termed a Council of State ? Was it not natural for 
us to imagine that in this Council the will of the majority should 
prevail over that of the minority ? that the influence of the people 
was to be equal to that of the priests ? that yourself, a single indi- 
vidual, and by no means infallible, might have the courtesy to submit 
your individual opinion to that of the many ? Otherwise, for what 
purpose is the Council assembled?— to cause us to undergo the 
usual humiliation of finding laws imposed upon us in opposition to 
our own wishes ? 

As to your glorious Allocution in the Consistory of Oct. 1847, of 
which you still make boast, we shall leave those to judge who have 
read the production. For us it was as an apple of discord, thrown 
among the people of Italy, in order that they might mutually dis- 
trust each other, and that all might withdraw themselves from the 
holy cause of emancipating their common country. And that was 
no dream of an armed foreign intervention secretly invited and even 
implored for, by a conspiracy of cardinals and the monarch, to root 
out, as they said, every germ of what they were pleased to call 
sedition. And were not you, who, in February, 1843, spoke deceit- 
ful words of comfort in order to tranquillize men's minds, — were not 
you foremost in this demand ? 

Still we continued to deceive ourselves t many persevered in their 
opinion that you were good and liberal, and every day expected to 
see civil and progressive institutions emanating from your decrees ; 
the Romans, still devoted to you, were willing to ascribe every delay, 
every retrograde movement, every deceitful promise, to the intrigues 
of evil-minded persons, and to believe that the Jesuits, who were most 
assiduous about your court, prevented the expansion of your bounty. 
It was through affection for yourself that we called out for their sup- 
pression. Already expelled from other Italian States, why should 
they continue to hold sway in Rome, where you yourself contributed 
to render them the more odious ? It was not, therefore, so much 
personal hatred towards them, as love towards our country and 
yourself, that induced the Romans to rise against the abhorred sons 
of Loyola. A proof of this is, that not one of them was ill-treated, 
or even prevented from remaining in the city, provided he kept him- 
self quiet and unobtrusive. 

The removal of the Jesuits was so far beneficial, that on the 
14th March, a Statute was issued which appeared to us to regard 



412 



APPENDIX. 



our necessities, and to give evidence of your surpassing liberality. 
It was read with avidity, and we asked ourselves if the government 
had really become constitutional. Many reports were spread. The 
more credulous were transported with extravagant enthusiastic 
delight ; the more sagacious, before they gave way to hope, required 
time, to see the fulfilment of the promise ; long, and sad experience 
had taught them to distrust the specious professions of a pope. 
With sincerity and right feeling you might have conducted us to a 
Republic, but such was not accordant to your character nor to the 
innate genius of your caste. A republic to be proclaimed by a pope 
in his own States, would be as impossible as for the devil to turn 
Christian. You were right, therefore, to exclaim against those who, 
to tell you what they had fondly dreamed, broke in upon your 
slumbers, with so little ceremony. You too have had your dream, 
conjured up through an association of ideas very different from 
theirs, which you have confided not to their ears alone, but to the 
hearing of the public at large, when you state that the Republic 
they wished for " had no other object in vieio than perpetual agitation, 
the removal of every principle of 'justice, virtue, honour, and religion; 
and to introduce and spread abroad on every side, tcith loss and ruin to 
all human society, the fatal and horrible system of Socialism, contrary 
to all natural right and reason." 

This was an ugly dream, and, doubtless, arose from a diseased 
imagination. But that was no dream which you have since related 
to us with such satisfaction, how you had, to our injury, opposed 
the Italian cause, secretly at first, and afterwards more openly. 
Our youth who flew to arms in the righteous cause, assured you of 
their intention to seek the sanguinary Croat, where the battle raged 
the fiercest. And you feigned to approve of their holy design, 
blessing their banners, and auguring from heaven itself auspicious 
omens for their victory. Was it not you who expressed to Charles 
Albert your grief that you could not assist him as you wished ? 
And when was it that Rome discovered your real intentions, and 
your secret orders not to pass the confines, if not when they heard 
from your own lips your celebrated Allocution of the 29th April, 
1848 ? Bitter remembrance of an act that destroyed all the hopes 
of a people, at that time, devoted to you ! It is evident, then, that 
your love for the Italian cause, and all your speeches and profes- 
sions, were priestly and royal deception. And you dare bring to 
our recollection those times in the past and the present year ; when, 



EEPLT TO ALLOCUTION OF PIUS IX. 



413 



in the former, you abhorred to shed the blood of the Croat, and in 
the latter yon thirsted for that of the Romans ! 

On the 29th of April last, the army of Lonis Buonaparte displayed 
itself beneath the walls of Rome, with a direful train of artillery, of 
cannon and of bombs, to slaughter in your name all those Romans 
who should maintain that you, a Christian prelate, ought not to 
govern them as king. A fatal day was that for Rome ; the most 
disastrous in our annals; the most disgraceful to the Papacy ! 

Since matters are in this state, strike out from your Allocution 
words that you have no right to utter : " that you, elevated, although 
most unworthily" (most tine,) " through the inscrutable decree of 
Divine Providence, to the summit of apostolic dignity, to exercise upon 
earth the office of Vicar to Jesus Christ," (a false and blasphemous 
assertion,) "you receive from God, the fountain of Charity aud Love, 
your mission to regard with paternal affection, all mankind, of tchatever 
country or race, to icatch over and to promote their safety, and not to 
impel them to slaughter and to death" That these words are false 
is evident from your own confession that you have yourself brought 
and impelled against us, in fratricidal war, Austria, France, Spain, 
and a portion of Italy. 

To whom are to be attributed the slaughters at Bologna, at 
Ancona, and beneath the walls at Rome ? You were averse to a just 
war, for the safety of Italy ; not so to that most unjust one which 
had for its object the replacing of yourself, the most abhorred of 
sovereigns, upon a throne which you had yourself deserted, and 
from which, " through the inscrutable decree of Divine Providence" 
rather than through any effort of ours, you had been removed. 

TTho will pardon your mis-statement of facts, your outrage upon 
individuals ? Language has no words more abusive or scornful than 
those you have employed against us, who, you assert, are guilty of 
the heavy offence of despoiling you of your territory, and that, too, 
after having constrained you in so many ways to grant a reform 
which was true, stable, and conformable to our wants. But it is 
not the empty name of a republic that satisfies us ; it is a wise, 
a provident, and a just government, that we require. Call our 
present one what you will ; it is that which we have always wished 
for, and to which we have a just right. It is one which we en- 
deavoured to urge upon you, because the Papal Government re- 
moved you too far from us. Some who fancied you a wise and 
considerate prince, believed your influence might be beneficial, and 



414 



APPENDIX. 



without delay proposed that you should rule the destinies of Italy. 
You, however, it appears, considered this proposition as extremely 
insulting. In fact, it was not from a pope that Italy could hope for 
her redemption. The popes, at the head even of a republic, would 
have finished by subjecting the whole of the country, as they did at 
Rome, where the Church became the incubus of the State, although 
at one time denominated a republic, — Sancta Dei Ecclesia et Res- 
publico, liomanorum. 

This attempt, then, having been made as a last proof of devotion 
towards your person, it was inevitably forced upon our conviction 
that no other hope remained for us than what might arise from, the 
separation of the priestly and royal functions. The Church was to 
be the sole empire for the priests ; Eome and Italy would together 
arrange a form of government for themselves. But this simple act, 
full of justice and moderation, you stigmatise as the fruit of " the 
most unbridled licentiousness, audacity, and depravity" and they who 
are actuated by love for their country and mankind are stigmatised 
by you as "enemies both of God and man" .... 

How entirely has the spirit of falsehood possessed you ! When 
have " the streets" as you say, " been sprinkled with human blood ?" 
when have " the most deplorable sacrileges taken place, and the most 
outrageous violence been offered to your person in your own house *?f 
What infamy for the Head of our Church to be guilty of such 
scandalous untruths ! You declare also that " traitors, infuriated, and 
threatening, indulged in all sorts of deceit and violence to terrify the 
good, already sufficiently intimidated." We ask you, Who were these 
traitors, and when were these intimidations employed? All the 
world knows that you were not yourself more legally chosen 
pope, than the Constituent Government was authorized by the 
whole of the Roman people, in fair and unbiassed freedom of 
election 

The love of empire, that sways the base and ignoble mind, is more 
present with you than the love of the people or a regard for 
humanity. It is in vain you endeavour to hide it ; nevertheless, it is 
ridiculous in our days to talk of a temporal throne in the apostolic 
seat, in the Holy Roman Church. The Apostles possessed none, 
and could consequently give no right to inherit any. The words of 
our Divine Master are moreover in direct opposition to such pos- 
session, enjoining them to arrogate to themselves no titles of 
authority. "After these things do the Gentiles seek;" "but be 



REPLY TO ALLOCUTION OF PIUS IX. 



41-5 



ye not like thern ;" and many more passages might be adduced to 
the same effect 

If, however, it be alleged that our progenitors gave to the High- 
Priest of Rome the office of governor, we, by the same right, have 
power to take it away. " In like manner, the sister Churches of 
Prance, Austria, and Spain, may, if they choose, make either a king, 
an emperor, or a president, of their chief-priest. We have no right 
to object to their doing so, and all we ask in return is that they 
should not trouble their heads about us. 

Your dethronement was occasioned by your ill-government and 
oppression, in which you followed the example of other despots ; and 
moreover, you did so in the name of St. Peter, and even of Christ. 
And all the temporal power and trust you plaeed in the hands of 
the clergy, a measure injurious alike to the interests of the Church 
and of the people. The most talented were employed in the service 
of the State, the most ignorant in that of the Church ; the former 
were active and rapacious in acquiring wealth, and the latter supine 
and superstitious in the duties of their calling; the one party 
rolling in luxury, and the other poor and needy, so that by degrees 
they began mutually to hate each other. 

This monstrous union of Church and State has thus gone on until 
the present period. Profane and sacred things have been so jumbled 
together that good sense and right feeling with respect to them have 
altogether been lost. The progress of civilization on every side 
except among ourselves, rendered our situation still less endurable, 
so that among all classes the two powers were held in slight and 
derision. In proportion as they ceased to love the prince they began 
to despise the priest. By the one the laws were transgressed, by the 
other the offices of religion neglected . The sovereign laid his snares, 
and the priest through his negligence brought the Church into 
discredit. Meanwhile, the obstinacy of the popes, to keep the two 
powers united in their own person, threatened them not only with the 
loss of the State, but of the Church also. It was, therefore, a kindliness 
towards yourself, and a love for religion, that induced us to decree, 
that in order to guarantee the Roman pontiff in the free exercise of 
his spiritual power he should no longer wield the temporal sceptre. 
It is necessary when the whole body is threatened with gangrene to 
cut off the morbid portion 

~\Xe ardently desire to see established the religion of Christ, as 
holy and saving and this, we conceive, may exist without bishops or 



416 



APPENDIX. 



priests ; — the invisible and universal Church, which includes believers 
in all parts of the world ; of which Christ alone is high-priest and 
Head. And this invisible Church does not do away with a visible 
and material one, which is divided among all people and nations, and 
of which every one has a right to choose that form which appears to 
him the best. Many of these Churches have no bishops, as the 
German, the Scotch, the Helvetic, and the evangelical Churches of 
France and Italy. Who is the bishop of the Church of the Wal- 
denses ? No one. And yet it is full of zeal, has existed from the 
eleventh century, and after so many fierce persecutions and massacres 
still presents a body of twenty-four thousand believers. 

It is possible, then, to be good Christians, and to form a visible 
national Church on such a model without the aid of bishops. At 
any rate, you cannot deny that a Church can change its bishop for a 
sufficient cause. Do you think it then absurd or contrary to the 
precepts of the gospel that the people of Rome, who may be termed 
the whole Romish Church, should repudiate you as an apostate- 
bishop, a traitor, a bombarder, and that they should elect another, 
faithful, true, and beneficent ? 

Those who were asleep have now awakened, and they no longer 
trust your words. When you went out from Rome, the Bible 
entered in ; the Bible, persecuted by the popes ! and the gospel of 
Christ and the holy writings of the Apostles, faithfully translated 
into the Italian language, are now in the hands of the people, who 
read them, and find there neither popery nor the pope. 

Take care that it does not happen to yourself in Italy, as it hap- 
pened to your predecessors out of it, who, desirous 1 to obtain more, 
lost all. They who last February took from you the temporal 
power, intended by so doing to guarantee and ameliorate your 
spiritual authority. Prom the 30th April to the present period, you 
have rejected every friendly advance, and violated every law in pre- 
senting yourself before the walls of Rome, surrounded by bayonets 
and cannon ; and you announced to this city your return and your 
solemn entry with bomb-shells and incendiary acts among the 
wounded and the dying. Is this the entry of a bishop? Is it 
in such a manner that the pretended Vicar of Jesus Christ returns 
to his people ? 

Let us suppose, by way of argument, that you, environed by thou- 
sands of bayonets, should effect your return to a city overpowered 
by foreign violence, what would you find at Rome? — a people 



REPLY TO ALLOCUTION OP PIUS IX. 



417 



capable of loving you and serving you as formerly ? No, indeed ; 
you would find a desert. The city which has abhorred you as a 
prince, and through you has learned to despise the whole race from 
which the popes have descended, is no longer disposed to receive 
your laws, to pay you tribute. Over whom do you expect to reign ? 
Over the few who followed you to Gaeta ? or those who here and 
there have remained favourable to the old system ? Even of these 
there are none that really love you ; it is to the system, and not to 
yourself personally, that they are attached 

It is in vain you exaggerate the disorders of our government, and 
in disgraceful language descend to the lowest scurrilities, calling 
Home £f a den of furious beasts" and those who dwell there " apostates, 
heretics, communists, and socialists — bent on disseminating their pesti- 
ferous doctrines, and corrupting every heart, and possessed with a 
daring and sacrilegious desire of seizing upon the property and reve- 
nues of the Church" If this property and these revenues belong, as 
you say, to the Church, then we have done no other than restore 
them to their rightful owner, rescuing them from the hands of law- 
less spoilers. The people constitute the Church; the property of 
the Church then is the property of the people. And the priests 
and bishops, considered as servants to the Church, are to be main- 
tained by the people. By divine command the tribe of Levi was 
supported by the other tribes. Christ also directs that the ministers 
of his Gospel are to be maintained by the faithful, when he says, 
" for the labourer is worthy of his hire." This was the practice in 
the early times of Christianity, and to them we must return. If 
our former ministers are content to return to the Church under this 
new arrangement, we are willing once more to receive them ; other- 
wise, we must look out for servants who will be more zealous for 
heavenly riches, and less greedy after the wealth of this world. 

Is it because these doctrines have been established for more than 
eighteen centuries, and are based on the Gospel and the writings of 
the Apostles, that you call those who profess them apostates and 
heretics ? 

We have " despoiled the temples of their ornaments ! " That is, we 
have taken their superfluous silver to coin into money, to supply the 
place of that which you and yours have concealed or carried away. 
We have " turned religious houses to profane uses !■" Yes ; some of the 
haunts of the lazy and the worthless we have given as habitations 
for the industrious poor, who live as God has commanded them to 



E E 



418 



APPENDIX. 



do, by the sweat of their brow. In the eyes of those to whom 
idleness is sacred and labour profane, we have certainly committed 
'a crime, but for ns heretics and apostates, we imagine we have done 
a holy work. 

We have ill treated " the sacred virgins ! " The chronicle does not 
say so. They have never been more safe and more respected than 
by ourselves and our government. Who it was that ill treated the 
sacred virgins under your own government, is well known to you, 
without our taking the trouble to repeat it. Pay a little more 
regard to truth, and be silent on these matters, unless you wish us 
to reveal what for the sake of charity we do not mention. 

We have " most cruelly persecuted, imprisoned, and put to death the 
most worthy and excellent ecclesiastics and holy monks ; venerable and 
■esteemed bishops, even such as were elevated to the degree of Cardinal, 
we have barbarously driven from their flocks, and thrust into prison ! " 
You accuse us of what, for reasons of state, we ought to have done, 
but which, through too great consideration, we abstained from doing. 
All wicked and insidious traitors, spies and conspirators, whether 
priests, monks, bishops, or cardinals, who sought to bring ruin upon 
the people, we ought undoubtedly to have hanged, in reward for their 
infamy. That we did not do so was, perhaps, through an overween- 
ing regard for their persons. Pope Gregory, and his cardinal, Larri- 
bruschini, on the slightest suspicion of liberalism, tore from the 
bosom of their families citizens far more useful and respectable than 
these priests and monks, consigned them to horrible dungeons, or after 
•a mock trial, handed them over to the public executioner. All the 
Vengeance we took, was, on the commencement of our revolution, 
to pardon all those accursed wretches who did not die with Pope 
Gregory ; and our government calmed the fury of the populace, who, 
on account of their crimes, were eager for their destruction. It 
Was a grief to us when some of those who had received pardon at 
our hands again sought to irritate the people, who then knew them- 
selves to be masters. Certain death would have been their fate had 
not our government shut them up in confinement. 

Certainly, when any one was taken with arms in his hands, and 
firing upon our people, as the curate of Monte Mario, the priest 
Racchetti, and another or two were, the people conceived they had a 
perfect right to take the law into- their own hands, and get 
rid of their enemies, without writing to you to ask leave to do so. 
You may thank Providence that our people -are so mild and so 



REPLY TO ALLOCUTION OF PIUS IX. 



419 



obedient to their governors as they are, or yon would have had 
some of your monasteries visited, and the ribald monks turned oat 
to pay you a visit at Gaeta. In the provinces likewise, every here 
and there, a band of factious insurgents roamed about, headed by a 
priest or a monk, and protected by a bishop or a cardinal. Was it 
not an unheard-of act of mercy to spare the lives of such wretches ? 
And is it on account of such acts that you complain of the Repub- 
lican government ? 

We felt an extreme repugnance, which the government of the 
priests never felt, to shed the blood of the citizens, considering them 
not in the light of subjects, but as brethren. And we grieve that 
all do not share with us in these fraternal feelings. 

As to the exhausted treasury, to whom was it owing, if not to 
yourselves ? We, on the contrary, in a short space of time, restored 
the finances, and put the administration of them into the best 
possible order. Who paralysed the exertions of commerce, and with 
unjust laws and enormous duties forced all the capital of the pro- 
vinces to the seat of government ? Who, on the other hand, re- 
formed the laws, reduced the duties, and gave encouragement to 
commerce, if not the Republic ? Certainly, commerce greatly suf- 
fered, and still continues to do so, in consequence of the siege 
and bombardment, by your favourites, of Bologna, Ancona, and 
Rome. 

What falsehoods you state with respect to " heavy contributions 
imposed upon the nobility, property plundered from individuals /" 
Many of the nobility never contributed a single farthing, whilst 
many, not noble, paid large sums into the treasury. Is it not your* 
selves who teach that the superfluity of the rich is the patrimony 
of the poor ? But who was ever plundered by us ? Can you bring 
a single example to justify your assertion ? If not, we have a right 
to ' stigmatize you as a calumniator. Neither can you bring any 
proof of your other most injurious assertion, that we " interfered with 
the personal liberty of all good people, destroying their peace, and even 
threatening their very lives tcith the dagger of the assassin." The auda- 
cious nature of this falsehood is apparent. Have we not abundant 
testimony of the good character and conduct of our government, from 
persons of every nation, from the representatives of foreign powers, 
who are ready to certify that none of these excesses were ever per- 
petrated under the Roman Republic ? How frequently they took 
place under the government of the popes, I need not relate • how 



420 



APPENDIX. 



many innocent individuals were torn from the bosom of their 
families, how many lives sacrificed, it were painful to disclose. The 
reign of the late Gregory furnished numberless examples, and your 
own reign, too, is not without its share in these enormities. 

Let us now advert to that glorious confession of yours, of having 
sought from foreign powers an armed intervention to replace you on 
that throne from which you were removed more through your own 
weakness and folly than through any act of ours : and which you 
have had the simplicity to publish, in order, as it seems, that history 
may hand down to posterity this last ignominy of the papacy. Tour 
foreign armies were invited to Rome to place the last of the popes 
upon a throne which is renowned for having the early pages in its 
history marked by fraud and usurpation ; the succeeding ones by 
extortions, deceits, civil wars, the barbarities of the Croats, and the 
horrors of the Inquisition ; and the last with the destruction of liberty, 
with parricide, and the bombardment of Rome, the great act on 
which you pride yourself. Do you, then, imagine it possible that 
you can return to fill a throne, so abhorred by Rome, and by all 
Italy ? It is only possible through the support of foreign armies, 
bayonets, cannon, and all warlike means ! It is only to be effected 
by the shedding of blood, and slaughter of thousands sacrificed to 
sacerdotal fury and ambition ! Can you return to Rome to hear the 
cries of mothers, deprived by you of their dearest hopes, of widows 
whose husbands have been slain through your agency ? And in the 
midst of such universal grief will you return smiling and joyful ? How 
long, John Mastai, will you continue to insult our country, and how 
long is she to endure your presence ? The presence of one who has 
allied himself with kings to betray the people, who united in friend- 
ship with the Bourbon of Naples, in order to devise the best means 
of oppressing every generous mind, of eradicating from the sons of 
Italy every noble sentiment ! insensate men that we were, to 
believe you, to trust in your deceitful promises, to the disappoint- 
ment of your hopes, to the ruin of our happiness ! Do you not 
believe that the Almighty is the judge of our cause; that he is 
powerful to abase the rich and the proud, and to exalt the poor and 
the oppressed ? If you make an appeal to the canonical laws, we 
refer to those of the Gospel. 

Christ has taught us to bless those who curse us, to do good to 
those who hate us, and to pray for those who despitefully use us and 
persecute us. But you begin to curse those who have always blessed 



EEPLT TO ALLOCUTION OF PIUS IX. 



421 



you, to hate those who have done good to you, and to persecute 
those -who have prayed for you. You who alone could have pre- 
served the country, and have restored what was lost, joined yourself 
to our enemies to ruin and destroy us. 

And you dare to call yourself the Yicar of Christ ! Is Christ 
then divided ? is there a Christ opposed to the gospel ? If so, you 
doubtless are his Yicar, and we have nothing more in common with 
you ; neither the country which you have betrayed, nor the faith 
which you have denied. Keep possession of your Church ; it is no 
longer ours : and enjoy your kingdom, since we are no longer your 
subjects. Go where your wishes lead you ; but dare not again to 
place foot in a city which accuses, judges, and condemns you. Who 
could endure to raise their eyes to encounter those of a traitor ? 
Who could receive a benediction from a hand yet stained with blood ? 
No one, indeed, could consent to enter the temple with a hypocrite, 
who at the very time he was planning by the basest means to wreak 
upon us his cruel vengeance with fire and slaughter, had the as- 
surance to give breath to the following words, which, to undeceive 
the present and to warn the future generation, not without a sensa- 
tion of extreme horror and disgust, we venture to repeat ; — 

"Lastly, venerable brethren, resigning ourselves entirely to the in- 
scrutable decrees of the wisdom of God, with which he operates his 
glory, while in the humility of our heart we render Him infinite 
thanks for having made us worthy of so great suffering for the name of 
Jesus, and for having rendered us, in a degree, similar to Himself in His 
passion, we are ready in faith, hope, patience, and in gentleness, to suffer 
the most severe pains and trials, and, for the sake of the Church, to 
give even our very life, if by the shedding of our blood her calamities 
could be remedied''' 

Such impudence of declamation amid such atrocious deeds, for 
ever closes the page whereon, in characters of blood, is registered the 
perpetual downfal of the Roman Pontificate. 



FINIS. 



K. (.LAY, i'RlNTEK, BREAD STREET HILL. 



New Edition,, in fcap. 8vo. cloth, price 6s. 

LECTURES FOR THE TIMES: 

OR, 

ILLUSTRATIONS AND REFUTATIONS 

OF 

THE ERRORS OE ROMANISM AND TRACTARIANISM . 

BJ THE 

REV. JOHN CUMMING, D.D. 



CONTENTS. 

1. The Teaching of Cardinal Wiseman. 

2. Cardinal Wiseman : " his Oath and its Obligations." Two 

Lectures delivered in the Hanover Square Kooms, in No- 
vember 1850. 

3. What is Popery 1 

4. Is Tractarianism Popery 1 ? 

5. Eomish Plausible Pretensions. 

6. Apostolical Succession. 

7. The Unity of the Church. 

8. The Fathers. 

9. The Nicene Creed. 

10. The Bible, not Tradition. 

11. The Invocation op Saints. 

12. Tbansubstantiation. 

13. The Sacrifice of the Mass. 

14. Purgatory. 



6 83 



NOTICES OF THE "WORK. 



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Careful research, acute argument, brilliant illustration, graphic description, eloquent 
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Edinburgh Ecclesiastical Review. 

" Dr. Cumming exhibits an extensive knowledge of the subject, great powers of 
reasoning, and a wish to proceed to a right conclusion. The volume is both interesting 
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in which all mankind are deeply and permanently interested." — Newcastle Courant. 

" These Lectures embrace the most prominent errors of Romanism ; and we need 
not add that the subjects are discussed with ability, and the victory over Popish 
misrepresentation complete." — Edinburgh Advertiser. 

"Happy specimens of eloquence. It meets most of the difficulties suggested by 
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